Printed for Isaac Cleave at the sign of the Star next to Searjants' Jnn in Chancery Lane   Engraved frontispiece showing the devil whispering into the ear of the Pope and his Cardinals whilst a penitent buys absolution, handing over a bag of coins in exchange for a Papal indulgence.   

THE Pope's Cabinet UNLOCKED: OR, A CATALOGUE Of all the POPE'S INDULGENCES Belonging to the Order of S. Mary, TOGETHER With a List of all the Indulgences daily, yearly, and for ever, to be had at Rome, S. James of Galatia in Compostella, Jerusalem, and all places in the Holy Land.  
Written in Italian by Fr. Arcangelo Tortello, of the said Order of S. Marry: And now Translated into English by John Sidway, late Seminary Priest, but now of the Reformed Religion, and Vicar of Selling in Kent, and one of the Discoverers of the horrid Popish Plot, with the Cause of his Conversion.  
Whereunto is added an APPENDIX by the Translator, in which the grounds and foundation of the said Indulgences being examined, are utterly overthrown, and by consequence Indulgences themselves apparently proved to be mere Cheats. And also showing that the Church of Rome doth lay the chief Basis of their Religion on Indulgences. Dedicated to the Right Honourable the Earl of Shaftsbury.  
LONDON, Printed for Isaac Cleve at the Star next to Serjeants-Inn in Chancery-Lane. 1680.   

TO THE RIGHT HONOURABLE ANTHONY EARL of Shaftsbury, Baron Ashly of Winbourne S. Giles, Lord Cooper of Pawlet, etc.  
My Lord,  
THE signal Favours received from your Honour, and the confidence I have of your Lordship's Endeavours to conserve Religion in its true purity, imboldeneth me to present you with this worthless Present, designed for you ever since it was in the confused Mass of my thoughts; which if your Lordship please to peruse, and receive into Protection, and the pious Reader reap advantage by my intendment, my Design hath succeeded to my wish. The matter contained in the Translation is a Catalogue of the Pope's Indulgences, or Inventory of the Romish Treasure; which Treasure, or Indulgences, being grounded upon mere Fictions, and consequently at best but Cheats, I have in my Appendix endeavoured to destroy, overthrowing the very Groundworks, both by Scripture and Fathers, whereupon they are founded. My Design herein is to unmask this grand Deceit of the Romish Church, conceiving that they that trust to the said Indulgences, rely on worse than Reeds, being thereby exposed to the greatest danger; and merely gulled, not only of their Money, but their Expectations. Thus humbly craving your Lordships Pardon for this my boldness; beseeching God daily to increase that ardent affection you bear to Religion; and that his Grace and Goodness may always supply you with meet gifts and Privileges to do him Service, and increase your Comforts here and hereafter, I adventure to subscribe, and esteem myself happy, in the honour of being  
My Lord, Your Lordship's most humble and most devoted Servant, JOH. SIDWAY.   

TO THE READER.  
Courteous Reader,  
WHatsoever thou art, great is the benefit that thou mayest receive by this little Book. Art thou a Romanist, knowing thy Religion to be grounded in all Controverted Points upon those Indulgences, thou mayest by the Grace of God (seeing them here overthrown) be brought to relinquish thy Erroneous Opinions. Art thou a Protestant, or any other dissenting from the Church of Rome, here thou mayest discover a great part of the Roman Ecclesinstick Policy; and by what means such absurd Tenants as are held in the Roman Church are introduced into the good Opinion of the people, and admitted into their Faith, nevertheless not to the end they may by thee be imitated, but abhored and avoided. Wouldst thou know by what means they came to so many Religious Orders, and why so many enter (as they call it) into Religion? 'tis because of the many and great Indulgences which they are possessed with a belief they obtain thereby. wouldst thou know wherefore they invocate and adore Saints, the Host, the Crucifix, Holy Relics and Images, 'tis because of Indulgences. wouldst thou know the reason of their strict observance of these and other their Church's Ceremonies, their preferring of one Church and Altar before another, and of all their Pilgrimages? 'tis because of Indulgences. In fine, there is nothing Controverted betwixt the Roman and other Churches, but, lest the same should be utterly overthrown, they are some way underpropped by Indulgences: which although but mere Cheats, and therefore at best but rotten Posts, yet since the people are brought to have so good an Opinion of them, serve as most itable and firm Pillars. In the overthrowing whereof, though I have used much the Fathers, yet 'tis not with an Opinion they are more infallible than others, or that we are to regard any more their Testimony, but because (dealing with the Romanists) I deal with an unreasonable people, who believe no other, no not so much as the holy Scriptures, unless as the Fathers expound them, I have here produced them amongst other Testimonies. For my part I was brought up, and continued until about three years since, in the Church of Rome, in which I was of no small repute and esteem, but Conscience did so accuse and torment me, being Conscious to myself of so many grand Absurdities, gross Idolatries, and superstitious Practices, which I found I must of necessity be guilty of daily, continuing therein, that utterly relinquishing that of Rome, I adjoined with the Church of England; in my coming unto which, although I was put to beat out the way as it were through Fire, and have been since by many thereof very hardly dealt withal, which I pray God forgive, I have received the greatest joy in Spirit and Consolation in Conscience imaginable; verily believing, That amongst all established Churches in the whole Universe, which I have seen, and blessed be God I have seen all, or most, that there is not any nearer to Scripture and Primitive Practice, than is the Church of England; and rather than I would return to the Church of Rome, admit myself, or condescend to maintain any one point of the Romish peculiar Doctrine, there is not a Torment so great, nor a Death so grievous, which I would not gladly suffer. The said Indulgences amongst other things were one reason of my relinquishing of the Church of Rome, having indeed been at most of the places where the said Indulgences are obtained, and know the ensuing Catalogue to agree with the Records and Reports of each place, and conceiving that those that are cured of a dangerous Malady ought, not to conceal the means conducing thereunto, from those that either are or may be sick of the same Disease, I have thought meet to publish the same to the World, which if kindly accepted, may induce me to many other Works of the like kind, and of showing myself  
Thy very Wellwisher, Joh. Sidway.   

THE AUTHOR'S EPISTLE DEDICATORY.  
To my illustrious and venerable Brothers and Sisters of the Company of the most glorious Virgin.  
BY how much the more I know myself obliged in general, and in particular to your most noble Country, and the more I go about accusing myself a Debtor for so many Favours and Benefits in the same continually received, so much the less I have always hitherto found myself in a Capacity to express that great and inward desire I have to do some Act that may be grateful to you; and considering with myself I ought to give you some little sign of my good Will, and of my great regard and good Remembrance of you; and that the longer I defer it, the more it ought to answer the debt I own: Newly returned from his Holiness' the Pope's Palace, and fearing I might seem to be like the evil Servant, in the Gospel, who hide the Talon received at the Courtesy of his Patron, I here present you with a List, (I there obtained) of the public Treasure, that although it be yet so much unknown in many other Cities, it may be now known to you, who are the holy Company of our habit, given by the ever Virgin, the Mother of the Son of God; the which you accepting, as I hope you will, and Conjure you that ye so do, you have all the Indulgences, may be gained by the Brothers and Sisters of our Company, in this little Book; which giving to you, together I dedicate and consecrate to you, beseeching you to place this laudable Inscription in our Church of the Servants, accompanying the same to the Altar of the most holy Crucifix with your Society; to the end that in Life and in Death you may obtain a double Treasure, and Patronage, and so Precious as these two are; the which jointly in the dangerous Navigation of this world, the one will be the Ship, and the other the Star, to the port of Salvation. The gift is not small because it is a gift Spiritual; neither ought the respect to be small that is had thereto, in regard of the great Benefit that may accrue thereby. And for a Credit and truth of what is therein contained, I have caused the same to be confirmed with the great Seal of our Office, and have subscribed the same with mine own hand. Dated at Florence in our Convent della Nonciata, the ninth day of February, 1599  
Fr. Arcangelo Tortello.   

The Treasure of the Brothers and Sisters of the Holy Order of the Servants of Saint Mary.  

CLASS I. The Indulgences which they obtain by reason of the Habit of the Servants of our LADY.  
TO them that receive the Habit of the Servants, Innocent the Eighth granted that the Prior General, or any other constituted by him, might absolve any, whether He or She that should have that Habit, not only at his or her Entrance, but at any time whensoever there should be need, from any sin or Censure whatsoever.  
And Sisto the Fourth granted a Plenary Indulgence to any when they received the Habit of the Servants.  
To those invested with the Habit of the Servants, Innocent the Eighth, Alexander the Fourth, Benedict the Eleventh, and other Popes their Successors, granted, that once in their life time, and once in their death, they should obtain a plenary Indulgence of all their sins.  
And Sisto the Fourth said, that they should obtain a Plenary Indulgence when they died and wanted a Confessor, because they died in the state of grace.  
And Leo the Tenth granted to any one invested with the Habit of the Servants, that should say the seven penitential Psalms once over, or five Pater-noster's and five Ave Maria's before an Altar of the Church where he or she should reside, that he or she that said the same, should thereby release any one Soul out of Purgatory, what Soul the party that saith the same pleaseth.  
To those which to the honour of the blessed Virgin Mary shall devoutly kiss the Habit of one of the Servants, John the twenty third hath given five years, and five Quarantenes (one of which is forty days space) of Indulgence.  
To those which shall serve with the Habit under the Servants, Clement the Fourth, Nicholas the Third, and Vrban the Fifth, granted a forgiveness of the third part of their sins; and Sisto the Fourth, and Leo the Tenth granted them a plenary Indulgence.  
To those invested with the Habit of the Servants, and shall say five Pater-noster's, and five Ave-Maria's, Paul the second hath granted all the Indulgences which are at any time within or without Rome, as well as to those that visit the Holy Churches, where they are to be obtained.  
And Leo the Tenth hath granted, that saying five Pater-noster's, and five Ave-Maria's, and at the end of each Paternoster and Ave-Maria, one Gloria Patri, all entire; and afterwards another Paternoster and Ave-Maria singly, with the Gloria Patri, etc. That is to say in the whole, six Pater-noster's, six Ave-Maria's, and six Gloria Patri's; five whereof with an intention to gain the Indulgence, and one for his Holiness the Pope, they gain and obtain all the Indulgences in the Stations at Rome, at St. James of Galitia in Compostella, and at Jerufalem, and other places in the Holy Land: And moreover this Pope hath said, that in whatsoever hour of the day or of the night they will, or in whatsoever place they will, to wit, in the Choir, or in the Church, or in the Cloister, or in the Cell, if any can say the said Pater-noster's, Ave-Maria's, and Gloria Patri's, &c. they shall obtain the Indulgences.   

CLASS II. The Indulgences at the Holy City of Rome, which are gained not only by devout Pilgrims, and such others, as visit the sacred places where they are to be obtained, but also by the Brothers and Sisters of the Servants of our Lady.  
IN the famous City of Rome where commonly resideth the Pope, the Vicar of Jesus Christ, the place where so many Saints and Saintesses have been martyred, and sanctified the ground with their most holy blood, there is not a Church in which there is not any day most great Indulgences; but among the rest there are seven called for their Excellency, The Seven Churches of Rome, the which are every day very devoutly, with great adorations, by great numbers of people visited; and as they have been, so they are daily by his Holiness the Pope, privileged and benefitted.  
The first of the Seven Churches is the Church of Saint John Lateran, the which was built by the Emperor Constantine, and dedicated by St. Silvester the Pope, who at its dedication gave so many Indulgences thereto, that is, to those that devoutly visit the same, that none can number them, but only God.  
First at the great Altar they gain an Indulgence of forty eight years, and of forty eight times forty days space, and moreover a forgiveness of the third part of their sins.  
Saint Silvester gave to whosoever should come to visit this Church, at what time of the year soever he came, a full remission of all his sins.  
In this Church of S. John Lateran, where an Image visibly and miraculously appeared when S. Silvester consecrated the same, there is full remission of all their sins.  
Pope Boniface hath said, that whosoever comes for Devotion's sake to visit the Church of S. John Lateran, shall be clean absolved from all manner of sin.  
Within this Church there is a Chapel of S. John Baptist, into which no Woman is permitted to enter, and there also they have full remission of all their sins.  
In the Chapel of S. Laurence, called Sancta Sanctorum, (wherein the Women also are not permitted to enter) there is painted an Image of our Lord and Saviour Jesus Christ, at which they have an Indulgence of twelve years, and full remission of all their sins.  
Over the Altar Papal are reserved the Heads of S. Peter and S. Paul, and every time they show them, to them that inhabit in and about Rome there are three thousand years of Indulgenee; but to those that live a considerable distance from Rome, as a days journey, six thousand years; and to those that come from a far Country, there is given an Indulgence of twelve thousand years, and of twelve thousand times forty days space, and moreover a forgiveness of the third part of their sins.  
In the Church of St. John Lateran there is a Chapel between the Oratory and Baptistory, in which every day they have full remission of all their sins.  
Moreover, near to this Chapel is the Ladder of Pilat's Palace, by the which Christ our Lord was fastened to the Pillar; the Ladder hath twenty eight steps or rounds, and whosoever goeth up the same, for every step he ascends thereof, he hath nine years, and nine times forty days space of Indulgence, and also the forgiveness of the third part of his sins.  
And in the Head of this Church is a Chapel in which are the Ark of the Testament, the Rod of Moses and Aaron, and the Table upon which Christ supped with the Disciples; and there are very many Indulgences.  
In this Church of S. John Lateran, at the Creation of every Pope, there is (if they show the holy Vault) a plenary Indulgence.  
The second of the seven Churches, is the Church of Saint Peter, where at present is the Seat Apostolic: At this Church any day they gain an Indulgence of six thousand forty eight years, and likewise of six thousand forty eight times forty days space, and moreover a forgiveness of the third part of their sins.  
Also in the Feast of the Annunciation of the blessed Virgin Mary, there is a thousand years' Indulgence.  
Also from the said Feast until the first day of August, there is an Indulgence of twelve thousand years, and of twelve thousand times forty days space; and moreover, to those that gain the Indulgence a forgiveness of the third part of all their sins.  
Also whosoever devoutly ascends the steps or stairs of St. Peter, there are granted him by Alexander the sixth, for every step or stair he ascends, seven years' Indulgence.  
At every Altar also of the Church of S. Peter there is an Indulgence of eighteen thousand years; and amongst the rest, the seven principal Altars are privileged with greater Indulgences.  
At the Feast of St. Peter, or the Feasts of any of the said Altars, or the Feast of All Saints, or the Feast following, the Indulgences are all doubled.  
In the said Church when they show the Holy Vault, which for the most part is in the Holy Week, Easter-day, Ascension-day, and the Sunday before St. Anthony Abbot; besides those that follow, there is an Indulgence to Strangers of twelve thousand years; to those that live near Rome of six thousand years; and to those that are Inhabitants in Rome of three thousand years, and moreover to each, of as many times forty days space; and likewise all have the forgiveness of the third part of their Sins.  
Moreover in this Church of St. Peter, they have every day, from Ascension to the end of the Calends of August, eighteen thousand years' Indulgence; and from the Annunciation to the end of the said Calends, they gain an Indulgence of twelve thousand years, and also of twelve thousand times forty days space, and moreover a forgiveness of the third part of their Sins.  
And in the said Church at the Papal Chapel, they have every day a Plenary Remission of their Sins.  
The third of the seven Churches of Rome is the Church of St. Paul, in the which any day they gain an Indulgence of six thousand forty eight years, and likewise of six thousand forty eight Quarantenes, (every of which is forty days space) and moreover the forgiveness of the third part of their Sins.  
Also in the Solemnity of the Conversion of St. Paul, there is an Indulgence therein of an hundred years, and of an hundred times forty days space.  
Also in the Feast of the Holy Innocents', many of whose Bodies are buried in this Church, there was formerly an Indulgence to be had of forty eight years, and of as many times forty days space, but now there is a Plenary Indulgence.  
Also in the Dedication of the said Church, which is the Octave of St. Martin, they gain an Indulgence of a thousand years, and a thousand times forty days space, and moreover the forgiveness of the third part of their Sins.  
Also if any one enter into this Church of St. Paul upon a Sunday, he gains thereby as many Indulgences, as if he went to the Holy Sepulchre in Jerusalem, and to St. James in Galatia.  
Also at this Church, amongst the many other Altars, there are seven particular ones, as there are at St. Peter's, at every of which there are twenty eight thousand years Indulgences.  
Moreover in this Church of St. Paul are many Holy Relics, as an Arm of St. Anne, the Mother of the Blessed Virgin Mary, the Chain wherewith St. Paul was bound, etc. all which are most carefully preserved, and had in very great veneration; and as often as they show the same, to those that live in Rome, there is an Indulgence of three thousand, to those that live near Rome of six thousand, and to those that come from any far Country of twelve thousand years; and moreover to each, of as many times forty days space; and likewise to all the forgivenesses of the third part of their Sins.  
In this Church also is an Image of the Crucifix that spoke to St. Bridget, and there is also a Plenary Indulgence.  
The fourth of the seven Churches is the Church of St. Maria Maggiore, in which they have any day six thousand forty eight years, and six thousand forty eight times forty days space also of Indulgence, and moreover the Remission of the third part of their Sins.  
Also in the Solemnities of the Conception, Nativity, Annunciation, Purification, and Assumption of our Lady, they have each day therein ten thousand years' Indulgence, and full Remission of all their Sins.  
Also in this Church there are very many Altars, and at every Altar there are eighteen thousand years' Indulgence.  
Near the High Altar also is an Image of the Blessed Virgin, painted by Saint Luke, and there are infinite Indulgences.  
Also in this Church there is a Vault under ground, in which is kept the Crib or Manger wherein our Saviour was laid at his Birth, and there they gain an Indulgence of twelve thousand years, and of twelve thousand times forty days space, and moreover a forgiveness of the third part of their Sins.  
In this Church also is the Sepulchre of St. Girolame, and there they have twelve years' Indulgence, and full Remission of all their Sins.  
The fifth of the seven Churches of Rome is the Church of St. Laurence, in the which they have any day an Indulgence of six thousand forty eight years, and of six thousand forty eight times forty days space; and moreover the forgiveness of the third part of their Sins.  
Also in this Church is the sacred Body of St. Stephen, and one of the Stones with the which he was stoned, and there they have eight thousand years' Indulgence.  
In the same also is the most holy Body of the said St. Laurence, and there they have a Plenary Indulgence.  
Here also is the Stone whereon that Blessed Virgin, being taken off the Grid-Iron, yielded up the Ghost, and there they have full Remission of all their Sins.  
The sixth of the seven Churches of Rome is the Church of St. Fabian and Sebastian, in the which they have any day an Indulgence of six thousand forty eight years, and of as many Quarantenes, one of which is forty days space; and also the forgiveness of the third part of their sins.  
Also there is there in any day a thousand years' Indulgence, granted by Pope Pelagio.  
In this Church also, near to the High Altar, is the place where at first reposed the Holy Bodies of St. Peter and St. Paul, and there they have as many Indulgences as they can have at the Churches both of St. Peter and St. Paul.  
In the same also,  causeth a Mass to be said at the Altar of St. Sebastian, delivereth a Soul from Purgatory.  
Also Silvester, Gregory, Honorio, Pelagio, Nicholas, and John, Popes, granted to every one that should (at what time of the year soever) visit this Church, a thousand years' Indulgence.  
Underneath this Church, within the Earth, is the Cemitery of Pope Calisto, into the which whosoever enters confessed and contrite, by the Merits of the same Saint, and of an hundred seventy four thousand Martyrs, and of forty six other Holy Popes, who were there buried of which eighteen were Martyrs, gained a Plenary Remission of all their sins.  
There is another Cemitery in Rome, called the Cemitery of St. Calepodio, Martyr, in which whosoever is buried hath a plenary Remission of all his Sins.  
The seventh of the seven Churches of Rome is called Santa Croce, in Jerusalem, in the which there are any day six thousand forty eight years, and six forty eight times forty days space of Indulgence, and moreover (to those that obtain them) the forgiveness of the third part of their sins.  
Also in the Dedication of this Church, made by St. Silvester, which is celebrated the Vigil of St. Benedict Abbot in the Month of March, there is a plenary Remission of all their sins.  
Likewise in the Invention of the Title of Holy Cross, which was there found in a Wall in the time of Alexander the Sixth, the twenty sixth day of January, and more over any day in the Chapel of St. Elin, (wherein Women are not permitted to enter, unless once in the year) there is a Plenary Indulgence.  
Also in this Church, every Sunday in the year, they have three hundred years, and three hundred times forty days space of Indulgence, and likewise the forgiveness of the third part of their sins, and moreover every Friday in the year there are very many Indulgences.  
Moreover in the same, any day throughout the year, they have a plenary Remission of their sins.  
Note also that in these the aforesaid seven Churches of Rome, which are the seven Lamps of the Holy Roman Church, besides the abovesaid Indulgences, there are others in great abundance, both plenary and not plenary, which they which come thereunto from any place to gain, do obtain any Day, any Hour, and any Minute; all which are also communicated to the Brothers and Sisters of the Society of the Habit of the Servants.  
And because that in this Holy City of Rome are found many other Churches, where there are also granted most great Indulgences, appertaining as well also to those invested with the Habit of the Servants of S. Mary, as to any others, it is requisite in the next place I should put down them, which are as follow.  

The Particular Indulgences at many Churches of Rome, besides the Seven before mentioned, granted by divers Popes, and are daily to be gained, not only by Holy Pilgrims, and others, devoutly visiting the same Churches, but also by the Brothers and Sisters of the Society of the Habit of the Servants of our Lady.  
IN the Church of the Holy Ghost, any day, there are Six thousand years' Indulgence.  
In the Church of S. Anastatio, any day, six thousand years.  
At S. Vito and Marcello, any day, six thousand years.  
At S. Anges, any day, six thousand years' Indulgence.  
At S. Prassede they have any day twelve thousand years, and twelve thousand times forty days space, and the forgiveness of the third part of their sins.  
At S. Maria Scala Coeli, where are buried ten thousand Martyrs, there are any day 10000 years' Indulgence.  
At St. Bibiana, where are buried nine thousand Martyrs, besides Women and Children, any day there are ninety thousand years' Indulgence.  
At St. Alessio, any day there are an hundred years, and one hundred times forty days space.  
At St. Balbina, any day there are seven years' Indulgence.  
At St. Gregory, any day forty years, and forty times forty days space, and likewise the forgiveness of the third part of every one's sins.  
At St. Matthew Apostle, in Merula, any day a thousand years, and a thousand times forty days space, and the forgiveness of the seventh part of every one's sins.  
At the Chapel del Salvatore in San Luigi nel Rion di St. Sustachio, any day they have a plenary Remission of their sins.  
At St. Lucia della Chiavica del Rione di Ponte, there is any day a plenary Indulgence granted by very many Popes.  
At St. Cosmo and Damiano, any day as many times as they enter into the Church, they have so many years' Indulgence granted by Pope Gregory the First.  
At St. Girolamo, near the Palace of Monsignor Illustrissimo Farnese, any day there is a plenary Indulgence.  
At St. Mario del Pianto, any day is a Plenary Indulgence.  
At St. Catherine de Fornari, the Monastery delle Citelle, any day there is a Pardon.  
At St. Peter's, in Carcere Pulliano, any day they have a thousand two hundred Indulgences, and the Remission of the third part of their sins, and in Festival days they have twice as many.  
At St. Clement, any day they have forty years, and forty times forty days space of Indulgence, granted by Pope Gelasio, and Alexander the Third, and the forgiveness of the third part of their sins, and in Lent they are all doubled.  
At St. Rocco a Ripetta, any day there is a Plenary Indulgence granted by Pope Pius the Fourth, and many other Popes.  
At the place where St. Peter said Domine, quo vadis, any day there are many Indulgences.  
At St. Eusebio, any day there are seven thousand eight hundred years, and seven thousand eight hundred times forty days space of Indulgence.  
At St. Pudentiana there are more than three thousand Bodies of Holy Martyrs, buried in the Cemitery of St. Priscilla; and there for each body, any day, is one year, and once forty days space of Indulgence, and the Remission of the third part of every one's sins, granted by blessed Simpliciano Pope.  
At Madonna della Trinita in S. Salvatore, there is any day a great pardon.  
At Madonna di Monferrato, near Corte Savella, there are any day infinite Indulgences.  
At S. Maria libera nos à poenis Inferni, S. Silvester the Pope granted any day eight years' Indulgence.  
At the Chapel of S. Mary Imperatrice towards S. John Lateran, there is the Image of S. Marry the Virgin, which spoke to S. Gregory, and he granted to each one that should say there three Pater-noster's and three Ave-Maria's, for every time they should say the same, seventeen years' Indulgence.  
At S. Maria del' Horto, near Ripa, is an Hospital for the sick, and there is a plenary Indulgence.  
At S. Maria de miracoli à canto le mura della Porta del Popolo, there is a plenary Indulgence.  
At S. James in Augusta every Saturday in the year they have the forgiveness of the third part of their sins; and upon the day of the Annunciation, and the first day of May, and the Anniversary of any one dead, they have a plenary Remission, and many other Privileges.  
At S. John Aino, near Corte Savella, every second Sunday in each Month, and many other days in the year, is a plenary Indulgence.  
M. S. Maria Liberatione which is in Fore Romano there are any day eleven-thousand years Indulgence.  
In the Church of the Order of the Minims, alias S. Francisco di Paula, called the Trinity, from the twenty second day of Lent, until after the Octave of the Resurrection, whosoever says three Pater-noster's and three Ave-Maria's to the honour of the holy Trinity, doth obtain any day a thousand years' Indulgence, granted by Pope Leo the Tenth.  
And any Sunday of Lent, visiting the said Church, and saying three Pater-noster's and three Ave-Maria's, they gain a plenary Indulgence, granted by Leo the Tenth: And from Easter-Eve at night, until Sunrising the next Morning, saying there Pater-noster's, and three Ave-Maria's, to the honour of the holy Trinity, they obtain a plenary Indulgence granted by the same Pope Leo: And from Whitsun Eve at night until Whitsunday at night, and from the Evening before Trinity-Sunday, until Trinity-Sunday at night, saying three Pater-noster's and three Ave-Maria's in honour as aforesaid, they gain a plenary Indulgence.  
Moreover in the said Church, any second Sunday of the Month, every month throughout the whole year, there is a plenary Indulgence granted by Pope Sisto the Fourth.  
In S. Maria de gli Angioli, there are granted by Pope Pio the Fourth, the same Privileges, the same Stations, and the same Indulgences, which are to be had at Santa Croce in Jerusalem: and moreover there is given to all that shall visit the said Church, in the days of the Nativity and Resurrection of our Lord, and the day of Pentecost, and the days of the Nativity, Purification and Assumption of our Lady, and in the day of the Dedication of the same Church, a plenary Indulgence.   

Here followeth a Summary of the Indulgences and Stations in the Churches within and without Rome, besides the Indulgences of the Seven Churches, and of the other before mentioned; the which Indulgences and Stations are appointed from day to day, from month to month, and from time to time, according to the Circle of the year: And the Indulgences are communicated, not only to devout Pilgrims, and others visiting the Churches where the same are to be obtained, but also to the Society of the Habit of the Servants of S. Mary.  

JANVARY.  
THE first day, to wit, the Solemnity of the Circumcision of our Saviour Jesus Christ, is a Station to the Church of St. Maria in Trastevere ad Fontes Olei, and there they have twenty five thousand years' Indulgences, and a plenary Remission of their sins, granted by Pope Celestine the Second.  
The same day there is a plenary Indulgence at these four Churches: to wit, 

The Church of S. Maria Maggiore,  
The Church of S. Maria in Araceli,  
The Church of S. Mark,  
And the Church of Saint John Lateran.    
The day of the Epiphany of our Saviour Jesus Christ, which is the sixth day, there is a Station to the Church of S. Peter, and there they have twenty eight thousand years, and twenty eight thousand times forty days space of Indulgences, and the forgiveness of the third part of their sins: And thus it continueth during the Octave.  
At the Church of S. Spirito in Sassia, are the same day ten thousand years' Indulgence: and thus it continues also during the Octave, granted by Pope Boniface the Seventh.  
At the Church of S. Maria Maggiore, the same day, there is a plenary Indulgence.  
The day of S. Giuliano Martyr, which is the seventh day, at his Church there is a plenary Indulgence.  
The day of the Octave of the Epiphany, which is the thirteenth day, is a Station to S. Peter's, and there is a plenary Indulgence.  
Also the same day is a Station to the Church of S. Mark, and there is a plenary Indulgence, granted by Pope Paul the Second.  
The day of S. Faelix Martyr, which is the fourteenth day, is a Station to the Church of S. Sebastian; and there are ten thousand years' Indulgence.  
The day of S. Paul the first Eremite, which is the fifteenth day, is a Station to the Church of S. Trinity, and there is a plenary Indulgence.  
The day of the Feast of the five Holy Martyrs of the Order of the Minors, and of S. Macello Pope and Martyr, which is the sixteenth day, there is at the Church of S. Sebastian ten thousand years' Indulgence; and moreover every one hath the remission of all his sins.  
The day of S. Anthony Abbot, which is the seventeenth day, there is at his Church a plenary Indulgence.  
At S. Maria Maggiore, the same day, they have remission of all their sins.  
The day of S. Peter's Chair, instituted by Pope Paul the Fourth, in the year 1557. which is the eighteenth day, is a Station to the Church of S. Peter, and there is a plenary Indulgence, and they show the Chair, and the Holy Vault.  
The same day, it being the day also of S. Prisca, is a Station to her Church, and there is a plenary Indulgence.  
The second Sunday after Epiphany is a Station to San Spirito in Sassia, and there they have three thousand years' Indulgence, and three thousand times forty days space, and the forgiveness of the third part of their sins.  
The day of S. Fabian and S. Sebastian, which is the twentieth day, is a Station to their Church, and there is a plenary Indulgence.  
The day of S. Agnes Virgin, which is the twenty-first day, is a Station to her Church, and there is a plenary Indulgence.  
At S. Maria Maggiore they have remission of all their sins.  
The day of S. Vincenzo and S. Anastasio, which is the twenty second day, is a Station to their Church, and there is a plenary Indulgence.  
The day of the Conversion of S. Paul, which is the twenty-fifth is a Station to his Church, and there they have an hundred years, and an hundred times forty days space of Indulgence; and moreover a plenary Indulgence.  
The day of S. John Chrisostom, which is the twenty sixth day, is a Station to his Church, and there is a plenary Indulgence.  
Moreover the same day in the Church of S. Maria scala Coeli is a plenary Indulgence.  
The day of the second Feast of S. Agnes, which is the twenty eighth day, at the Church of S. John Lateran, is a plenary Indulgence.  
The day of S. Ciro and S. John, which is the one and thirtieth day, at their Church there is a plenary Indulgence.  
Moreover the same day is a Station to the Church of Santa Croce in Jerusalem, and there is a plenary Indulgence.  
The last Sunday of the Month of January is a Station also to the same Church in memory of the invention of the Title of the Holy Cross, and there is a plenary Indulgence granted by Pope Alexander the Sixth.  
At the Church of S. Maria de gli Angioli, the same day, is the like Indulgence.   

FEBRVARY.  
THE day of S. Bridgit, which is the first day, there is a Station to her Church, where is a plenary Indulgence.  
Also, the same day there is a Station to the Church of S. Clement, in which is the Body of S. Ignatio, and there is a plenary Indulgence.  
The day of the purification of the glorious Virgin Mary, which is the second day, is a Station to S. Maria Maggiore, and and there they have a Thousand years' Indulgence, and a plenary Remission of all their Sins.  
Moreover the same day, is an Indulgence in these four Churches, to wit, 

At S. Maria de li Angioli granted by Pope Pio the third.  
At S. Maria in via Lata,  
At S. Maria della Pace, and,  
At S. Maria del Popolo is a plenary Indulgence granted by Pope Sisto the fourth; and thus there is daily during the Octave of the Feast.    
The day of S. Blaze, which is the third day, at his Church there is a plenary Indulgence.  
The day of S. Agatha, which is the fift-day, at her Church there is a plenary Indulgence.  
Also the same day at Santa Croce is a plenary Indulgence.  
The day of S. Apollonia, which is the ninth day, at the Church of S. Luigi, is a plenary Indulgence.  
The day of S. Peter's Chair at Antioch, which is the twentysecond day, in the Church of S. Peter, there is a plenary Indulgence, also an Indulgence of a thousand years, and moreover an Indulgence of five hundred fifty eight thousand nine hundred sixty eight years, and two hundred eighty five days.  
The day of S. Mathias Apostle, which is the twenty-fourth day, there is at his Church a plenary Indulgence.  
Moreover in the Church of S. Peter, and in the Church of S. James and Philip, in all the feasts of the Apostles, there are full remission of every one's Sins.  
The same day is a Station to S. Maria Maggiore, where is the Body of S. Mathias, and there is a plenary Indulgence: And moreover an Indulgence of one hundred fifty six thousand two hundred and sixty years, and two hundred sixty five days.  
The day of S. Costanza, which the twenty-sixth day, is a Station to the Church of S. Agnes, and there is a plenary Indulgence.   

MARCH.  
EVERY Friday in the Month of March, is a Station to the Church of S. Peter, and there is a plenary Indulgence.  
The day of S. Thomas of Aquine, which is the seventh day, at his Church, there is a plenary Indulgence.  
Also the same day at the Church of S. Maria Sophra la Minerva, is a plenary Indulgence.  
The day of S. Gregory Pope, which is the twelfth day, is a Station to his Church, and there is a plenary Indulgence.  
The same day also, in S. Peter's Church, there is a plenary Indulgence.  
The day of S. Joseph, which is the nineteenth day, at the Church of S. Maria Maggiore, is a plenary of Indulgence.  
The day of the Vigil of S. Benedict, which is the twentieth day is a Station to the Chapel of S. _____ there is a plenary Indulgence.  
Also the same day there is a Station to the Church of Santa Croce in Jerusalem, and there is a plenary Indulgence.  
Moreover the same day at the Church of S. Maria de gli Angioli is the like Indulgence.  
The day of S. Benedict Abbot, which is the twenty-first day, at the Church of S. Peter there are an hundred years of Indulgence, and moreover an Indulgence of one hundred fifty nine thousand one hundred sixty four years, and forty days.  
The Annunciation of the blessed Virgin Mary, which is the twenty-fifth day, at her Church there are Infinite Indulgences; and moreover Stations with plenary Indulgences during the whole Octave of the feast.  
Also the same day there is a plenary Indulgence at these Churches following; to wit, 

S. Maria della pace,  
S. Maria del popolo.  
And S. Giacomo in Augusta.    
Also the said day of the Annunciation in the Church of S. Peter are a thousand years' Indulgence.   

The Indulgences which are daily in Lent, and Easter-Week.  
1. THE first day of Lent is a Station to Santa Sabina, and there is a plenary Indulgence.  
2. The second day is a Station to the Church of S. Gregorio, and there are a thousand years' Indulgence.  
3. The third day, is a Station to the Church of S. John, and Paul, and there is a plenary Indulgence.  
4. The fourth day is a Station to S. Trisone, and there are eight thousand years' Indulgence.  
5. The fifth day, which is the first Sunday in Lent, is a Station to S. John Lateran, and there they have eighteen thousand years' Indulgence, and full remission of all their sins.  
6. Upon Monday is a Station to the Church of S. Peter in Vincula, and there they have a thousand years' Indulgence, and moreover a plenary remission of their sins.  
7. Upon Tuesday is a Station to the Church of S. Anastasia, and there is an Indulgence _____ years, and of as many times forty days space, and the deliverance of a soul from Purgatory.  
8. Upon Wednesday is a Station to the Church of S. Maria Maggiore, and there they have an Indulgence of twentyeight thousand years, and of twentyeight thousand times forty days space, and the remission of the third part of their sins.  
9 Upon Thursday is a Station to the Church of S. Laurence in Palisperna, which is the place where S. Laurence was broiled, and there they have ten years' Indulgence, and plenary remission of their sins.  
10. Upon Friday is a Station to the Church of S. Apostolo, where inhabit the Friar's Minors, and there they have twelve thousand years' Indulgence, and the forgiveness of all their sins.  
11. Upon Saturday is a Station to the Church of S. Peter, and there they have an Indulgence of eighteen thousand years, and of eighteen thousand times forty days space, and moreover a plenary remission of their sins.  
The same day at the Church of S. Maria del Popolo, and at the Church of S. Maria della Pace, there is a Plenary Indulgence, and the same there is every Saturday in Lent.  
12. The second Sunday in Lent, is a Station to the Church of S. Maria della Navicella, and there they have eighteen thousand years, and eighteen thousand times forty days space of Indulgence.  
13. Upon Monday is a Station to the Church of S. Clement, and there they have eleven thousand years' Indulgence, and the forgiveness of the third part of their sins.  
14. Upon Tuesday is a Station to the Church of S. Balbina, and there are ten thousand years' Indulgence.  
15. Upon Wednesday is a Station to the Church of S. Cecilia, and there are ten thousand years' Indulgence.  
16. Upon Thursday is a Station to the Church of S. Maria in Transtevere, and there are ten thousand years' Indulgence.  
17. Upon Friday is a Station to the Church of S. Vitale, and there are ten thousand years' Indulgence.  
18. Upon Saturday is a Station to the Church of San Pietro, and Marcellino, and there each hath ten thousand years' Indulgence, and the full remission of his sins; and moreover, the delivering of a Soul from Purgatory.  
19 The third Sunday in Lent is a Station to San Lorenzo, fuori della Mura, and there is an Indulgence of nineteen thousand years, and of forty eight times forty days space, and the deliverance of a Soul from Purgatory.  
20. Upon Monday is a Station to the Church of S. Mark, and there are ten thousand years' Indulgence.  
21. Upon Tuesday there is a Station to the Church of S. Potentiana, and there are ten thousand years' Indulgence.  
22. Upon Wednesday is a Station to the Church of S. Sisto, and there are ten thousand years' Indulgence.  
23. Upon Thursday is a Station to the Church of S. Cosmo and Damiano, and there are ten thousand years' Indulgence.  
The same day at night, at the Church of S. Maria del Popolo, and S. Maria della Pace, there is a Plenary Indulgence; and the like is there every day to be had, until after the Octave of Easter.  
At the Church of S. Maria del Pianto, upon the same day also is a Plenary Indulgence, granted by Pope Julio the second.  
Moreover, at the said Churches of San Maria del Popolo, and della Pace, Pope Sisto the fourth granted, from the midst of Lent, until after the Octave of Easter, any day, a thousand years, and a thousand times forty days space of Indulgence.  
24. Upon Friday is a Station to S. Laurence in Lucina, and there are ten thousand years' Indulgence.  
25. Upon Saturday is a Station to S. Laurence in Santa Susana, and there are ten thousand years' Indulgence.  
The same day at the Churches both of S. Maria del Popolo, and S. Maria della Pace, is a Plenary Indulgence.  
26. The fourth Sunday in Lent is a Station to the Church of Santa Croce in Jerusalem, and there is a Plenary Indulgence; and moreover, they deliver a Soul from the Pains of Purgatory.  
Also the same day at the Church of S. Maria de gli Angioli, they have a Plenary Indulgence, and likewise they deliver a Soul from Purgatory.  
27. Upon Monday is a Station to the Church of the Quatri Santi Coronati, and there are ten thousand years' Indulgence.  
28. Upon Tuesday is a Station to the Church of S. Laurence in Damaso, and there are ten thousand years' Indulgence; and moreover, the remission of the third part of every one's sins.  
29. Upon Wednesday is a Station to the Church of S. Paul, and there they have ten thousand years' Indulgence, and the forgiveness of the third part of their sins.  
30. Upon Thursday is a Station to the Church of S. Sylvester, and there are ten thousand years' Indulgence.  
Also the same day at the Church of S. Martin in Monte, there are ten thousand years' Indulgence, granted by Pope Paul the fourth.  
31. Upon Friday is a Station to the Church of S. Eusebio, and there are ten thousand years' Indulgence.  
32. Upon Saturday is a Station to S. Nicholas in Carcere, and there they have ten thousand years' Indulgence, and a Plenary remission of their sins.  
The same day both at the Church of S. Maria del Popolo, and at the Church of S. Maria della Pace, there is a Plenary Indulgence.  
33. The fifth Sunday in Lent, called Passion Sunday, is a Station to S. Peter's, and there they have an Indulgence of twenty eight thousand years, and of as many times forty days space, and the forgiveness of the third part of their sins.  
34. Upon Monday is a Station to the Church of S. Grisogon, and there are ten thousand years' Indulgence.  
35. Upon Tuesday there is a Station to the Church of S. Ciriaco, and there are ten thousand years' Indulgence.  
36. Upon Wednesday is a Station to the Church of S. Marcello, where are the Brothers of the Servants, and there are ten thousand years' Indulgence.  
37. Upon Thursday is a Station to the Church of S. Apollinare, and there are ten thousand years' Indulgence.  
38. Upon Friday is a Station to the Church of S. Stephen in Monte Celio, and there is the deliverance of a Soul from the Pains of Purgatory.  
39 Upon Saturday is a Station to S. John ante Portam Latinam, and there are thirteen thousand years' Indulgence, and the delivering of a Soul from Purgatory.  
At the Church of S. Maria del Popolo, and at the Church of S. Maria della Pace, there is the same day a Plenary Indulgence.  
40. The sixth Sunday in Lent, called Palm-Sunday, is a Station to the Church of S. John Lateran, and there they have twenty five thousand years, and twenty five thousand times forty days space of Indulgence; and moreover, a plenary remission of their sins.  
The same day at the Church of S. Bartholemew nell' Isola, there are two hundred years' Indulgence.  
Also the same day at night, at the Church of our Lady de Araceli, every day until after the Octave of Easter, there is a Plenary Indulgence.  
41. Upon Holy Monday is a Station to the Church of S. Parassede, and there they have fifteen thousand years' Indulgence, and the forgiveness of the third part of their sins, and moreover a Plenary Indulgence.  
At the Church of S. Mark, from Holy Monday until after Easter Tuesday, any day there is a Plenary Indulgence, granted by Pope Paul the second.  
42. Upon Holy Tuesday is a Station to the Church of S. Prisca, and there they have eighteen thousand years' Indulgence, and a plenary remission of their sins.  
43. Upon Holy Wednesday is a Station to S. Maria Maggiore, and there they have twenty thousand years' Indulgence, and likewise a plenary remission of their sins.  
The same day is the morning, after they have sang High-Mass in the Church of S. Peter, they show the Holy Vault.  
44. Upon Holy Thursday is a Station to the Church of S. John Lateran, and there they have eleven thousand years, and eleven thousand times forty days space of Indulgence; and moreover, twice a plenary remission of their sins.  
The same day the Pope washeth the Feet of twelve poor People, and there is read the Bull concerning the Supper of our Lord.  
45. Upon Holy Friday is a Station to the Church of Santa Croce in Jerusalem, and there they have a plenary remission of their sins.  
At the Church of S. Maria de gli Angioli, the same day there is the like Indulgence.  
46. Upon Holy Saturday is a Station to S. John Lateran, and there they have twelve thousand years' Indulgence, and forty eight Quarantines, each of which is forty days space; and moreover, they have a plenary remission of all their sins.  
The same day at S. Maria del Popolo, and at S. Maria della Pace, they have plenary remission of all their sins.  
Upon Easter-Day is a Station to S. Maria Maggiore, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space; and moreover, a plenary remission of their sins.  
At the Church of S. Maria de gli Angioli, the same day there is the like Indulgence.  
Moreover, the same day at the Church of S. Spirito in Sassia, there are two thousand years' Indulgence: And thus there are daily, until after the Octave of Easter, granted by Pope Boniface the eighth.  
Upon Easter Monday is a Station to the Church of S. Peter, and there they have twenty eight thousand years' Indulgence, and a plenary remission of their sins.  
Upon Easter Tuesday there is a Station to the Church of S. Paul, and there they have an Indulgence of twenty thousand years, and of twenty eight thousand times forty days space, and a plenary remission of their sins.  
Upon Easter Wednesday there is a Station to the Church of S. Laurence fuori le Mura, and there is an Indulgence of eighteen thousand years, and of as many times forty days space, and the deliverance of a Soul from Purgatory.  
Upon Thursday is a Station to the Church of S. Apostolo, and there they have fifteen thousand years' Indulgence; and moreover, a plenary remission of their sins.  
Upon Friday is a Station to the Church of S. Maria Rotonda, and there are fifteen thousand years' Indulgence.  
Upon Saturday is a Station to S. John Lateran, and there they have fifteen thousand years' Indulgence, and twice a plenary remission of their sins. And this is the day in which the Pope blesseth the Agnus Dei's made with white Wax.  
Upon the Sunday of the Octave of Easter, is a Station to the Church of S. Pancratio, and there they have fifteen thousand years' Indulgence; and moreover, twice a plenary remission of their sins.  
Moreover, also the same day at the Church of S. John Lateran, there is a Plenary Indulgence.  
The Friday after the Octave of Easter, at the Church of S. Maria Rotonda, there is a Plenary Indulgence.  
The Sunday following, to wit, the second Sunday after Easter, at the Church of S. Peter, is a Plenary Indulgence.   

APRIL.  
AT the Church of S. Peter, any day they have twelve thousand years' Indulgence, and twelve thousand times forty days space, and the remission of the third part of their sins: And thus they have, until after the first of August.  
At the Church della Nonciata, any day there are a thousand years' Indulgence; and thus it continueth until after the first day of August.  
The first day of April, which is the Octave of the Annunciation, at the same Church there is a Plenary Indulgence.  
At the Church of S. Maria del Popolo, the same day there is a Plenary Indulgence.  
The day of S. Maria Egittiaca, which is the second day, at her Church there is a Plenary Indulgence.  
The day of S. Pancratio Bishop, which is the third day, they have at his Church a plenary remission of all their sins.  
The day of S. Vicenzo Confessor, who was of the Order of the Dominican Friars, at his Church, there is a Plenary Indulgence.  
The day of S. George, which is the twenty third day, is a Station to his Church, and there they have a plenary remission of their sins, and also a thousand years' Indulgence: and moreover, an hundred fifty four thousand nine hundred and thirteen years, and two hundred and sixty days.  
The same day at the Church of S. Peter, there is a Plenary Indulgence.  
The day of S. Mark Evangelist, is a Station to his Church, and there is a Plenary Indulgence.  
Moreover, the same day, at the Church of S. Peter, is a Plenary Indulgence; and also an Indulgence of an hundred fifty four thousand nine hundred and ninety years, and of two hundred and nine days: And moreover, when the Priests and Brothers go there the same day in Procession, there are twenty eight thousand years, and twenty eight thousand times forty days space of Indulgence.  
The day of S. Vitale, which is the twenty ninth day, is a Station to his Church, and there is a Plenary Indulgence.  
The day of S. Peter Martyr, which is the same day, at the Church of S. Maria della Minerva, is a Plenary Indulgence.  
Moreover, the same day is a Station to the Church of S. Mark, and there they have a plenary remission of their sins.   

MAY.  
AT the Church Della Nonciata, any day, there are a thousand years' Indulgence, and it continueth thus until after the first of August.  
At the Church of S. Peter, any day, they have an Indulgence of twelve thousand years, and of twelve thousand times forty days space, and the remission of the third part of their sins: And thus they have, until after the first of August.  
Every Sunday in the Month of May, at the Church of S. Sebastiano, is a Plenary Indulgence.  
The day of S. James, and Philip Apostles, which is the first day of May, at their Church there is a plenary remission of all sin; and so there is in all the Feasts of the Apostles.  
At the Church of S. Peter is the like Indulgence.  
Moreover, the same day is a Plenary Indulgence at these three Churches: to wit, 

Santo Apostolo.  
Santa Maria Maggiore, and  
San Giacomo in Augusta.    
The day of the Invention of the Holy Cross, which is the third day, there is a Station to Santa Croce in Jerusalem, and there they have remission of all their sins, and moreover infinite Indulgences, and it continueth thus during the Octave of the same Feast.  
At the Church of S. Maria de gli Angioli is the like Indulgences; and at the Church of S. Maria Rotonda is a plenary remission of every one's sins, it being the day of the Consecration of the same Church.  
Moreover, the same day at the most Holy Crucifix, in the Church of S. Marcello, there is a Plenary Indulgence granted by Pope Gregory the thirteenth.  
The day of S. Monica, Mother of S. Augustine, which is the fourth day, at the Church of S. Augustine there is a Plenary Indulgence, and moreover also infinite Indulgences.  
The day of S. John ante Portam Latinam, which is the sixth day, they have in his Church a plenary remission of their sins.  
At S. Maria Maggiore, the same day there is a Plenary Indulgence, and the deliverance of a Soul from Purgatory.  
Moreover, the same day is a Station to S. John Lateran, and there every one hath a plenary remission of his sins, and delivereth a Soul from Purgatory.  
The day of the Apparition of S. Michael, at his Church they have a plenary remission of their sins.  
The same day at S. Maria Maggiore is a Plenary Indulgence.  
Moreover, from this day to the end of the Calends of August, at the Church of S. John Lateran, any day, there are three times a Plenary Indulgence.  
The day of the Octave of the Feast of the Holy Cross, which is the tenth day, at the Church of Santa Croce is a Plenary Indulgence.  
The same day, at the Church of S. Maria de li Angioli, there is a Plenary Indulgence.  
The day of S. Nereo and Archileo, which is the twelfth day, at their Church there is a Plenary Indulgence.  
The same day also, at the Church of S. Paul, there is a Plenary Indulgence.  
The day of S. Vittore and Corona, which is the fourteenth day, at their Church there is a Plenary Indulgence.  
The day of S. Potentiana, which is the nineteenth day, at her Church there is a Plenary Indulgence.  
The day of S. Bernardino, which is the twentieth day, is a Station to the Church of S. Maria in Araceli, and there is a Plenary Indulgence.  
The day of S. Helena, which is the twenty first day, at her Church is a Plenary Indulgence.  
The day of S. Petronilla Virgin, they have at S. Peter's a thousand years, and a thousand times forty days space of Indulgence.  
And note, that from the day of S. Bernardino aforesaid, until after the first day of August, at the Church of S. John Lateran, they have any day a plenary remission of their sins.   

The Indulgences in Ascension and Whitsun-Week.  
UPon Litany Monday, that is to say, the Monday before the Feast of the Ascension of our Lord, they go in Procession to the Church of S. Peter, and there they have twenty eight thousand years, and twenty eight thousand times forty days space of Indulgence.  
Upon Litany Tuesday, at the Church of S. John Lateran, there is an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space.  
Upon Litany Wednesday, at S. Maria Maggiore, they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and the remission of all their sins, granted by Pope Pio the second, because that upon that day they celebrate the Translation of S. Girolamo.  
Upon Thursday, which is the day of the Ascension of our Lord, at the Church of S. Peter, there is an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space; and moreover, a Plenary Indulgence.  
Also the same day, at the Church of San Spirito in Sassia, there are twenty eight thousand eight hundred years' Indulgence, granted by Boniface the eighth.  
Upon Whitsun-Eve is a Station to the Church of S. John Lateran, and there they have fifteen thousand years' Indulgence, and a plenary remission of their sins.  
Upon Whit-Sunday is a Station to the Church of S. Peter, and there is a plenary remission of their sins, and moreover infinite Indulgences.  
At the Church of S. Maria de gli Angioli, the same day, they have a plenary forgiveness of their sins.  
Moreover, the same day, at the Church of San Spirito in Sassia, they have an Indulgence of four thousand years, and of eight hundred times forty days space, and the remission of the seventh part of their sins, granted by Pope Alexander the fourth.  
Upon Whitsun-Monday is a Station to the Church of S. Peter in Vincula, and there they have a plenary remission of their sins.  
Also the same day, at the Church of S. Maria de gli Angioli, is a Plenary Indulgence.  
Upon Whitsun-Tuesday is a Station to the Church of S. Anastasia, and there is an Indulgence of eighteen thousand years, and moreover a Plenary Indulgence.  
Upon Ember-Wednesday is a Station to S. Maria Maggiore, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and the remission of the third part of their sins; and moreover, a Plenary Remission.  
Upon Thursday is a Station to S. Laurence Juorile Mura, and there they have an Indulgence of eighteen thousand years, and of eighteen thousand times forty days space, and the remission of the third part of their sins; and moreover, a plenary remission, and the delivering of a Soul from Purgatory.  
Upon Ember-Friday is a Station to S. Apostolo, and there they have eighteen thousand years' Indulgence, and a plenary remission of their sins.  
Upon Ember-Saturday is a Station to the Church of S. Peter, and there they have an Indulgence of eighteen thousand years, and of eighteen thousand times forty days space, and the forgiveness of the third part of their sins; and moreover, a plenary remission, and the deliverance of a Soul from Purgatory.  
Also the same day, at the Church of S. John Lateran, is a Plenary Indulgence.  
Upon Corpus Christi-day is a Station to the Church of S. Peter, and there they have a plenary remission of their sins, and it continueth during the Octave of the Feast: And moreover, they have other Indulgences granted by Pope Vrban the fourth to them, that then, and during the Octave, shall be found present at Divine Offices.  
Moreover, the same day is a Station to San Spirito in Sassia, and there they have a thousand years' Indulgence, and the remission of the seventh part of their sins, and it continueth during the Octave.  
The day of the Octave of Corpus Christi is a Station to S. Mark, and there is a Plenary Indulgence granted by Pope Paul the Second.   

JUNE.  
AT the Church della Nonciata, any day, there are a thousand years' Indulgence; and thus it continueth until after the first of August.  
At the Church of S. Peter, they have any day twelve thousand years, and twelve thousand times forty days space of Indulgence, and the remission of third part of their sins: And thus it continueth also, until after the first day of August.  
At the Church of S. John Lateran, any day, they have a plenary remission of their sins: And thus it likewise continueth until after the first of August.  
The day of S. Marcellin, Peter, and Erasmo, which is the second day, is a Station to S. Marcellino, and there is a Plenary Indulgence.  
The same day at the Church of S. Peter, there are a thousand years' Indulgence.  
The second Sunday of June is a Statio ut S. Maria della Consolation, and there they have a plenary remission of their sins, granted by Pope Sisto the fourth.  
The day of S. Barnabas, which is the eleventh day, is a Station to his Church, and there is a Plenary Indulgence.  
The same day at S. Peter's there are six hundred years' Indulgence.  
The day of S. Anthony, Confessor of the Order of S. Francis, which is the thirteenth day, is a Station to S. Maria in Araceli, and there they have a plenary remission of their sins, granted by Pope Gregory the ninth.  
The day of S. Vito, Modesto, and Crescentio, which is the fifteenth day, is a Station to the Church of S. Vito in Macello, and there they have six thousand years' Indulgence.  
The same day at the Church of S. Paul, they have an hundred years, and an hundred times forty days space of Indulgence.  
The day of S. Paulino, Bishop and Confessor, which is the twenty second day, at the Church of S. John Lateran, there are seven thousand years' Indulgence.  
The day of the Nativity of S. John the Baptist, which is the twenty fourth day, at the Church of S. John Lateran, they have a plenary remission of their sins and an Indulgence of one hundred fifty four thousand nine hundred eighty five years, and forty five days, and the delivering of a Soul from Purgatory, granted by Leo the tenth: But the same Pope hath willed, that whosoever gaineth this Indulgence, shall say a Corona for his Holiness.  
The same day at the Church of S. John de Fiorentini, is a Plenary Indulgence.  
The day of S. John and Paul, which is the twenty sixth day, at the Church of S. John Lateran, are a thousand years' Indulgence.  
The day of S. Leo Pope, which is the twenty eighth day, at S. Peter's they have a thousand years, and a thousand times forty days space of Indulgence: And moreover, it being the Vigil of S. Peter and Paul, they have a plenary remission of their sins.  
The day of S. Peter and Paul Apostles, which is the twenty ninth day, is a Station to the Church of S. Peter, and there is a Plenary Indulgence; and so likewise there is in all the Feasts of the Apostles.  
Moreover, at the Church of the said two Apostles the same day, besides a Plenary Indulgence, there are one hundred fifty nine thousand nine hundred sixty three years, and forty five days of Indulgence.  
At the Church of S. Philip and James, the same day, there is a Plenary Indulgence.  
The day of the Commemoration of S. Paul, which is the thirtieth day, is a Station to the Church of S. Paul, and there they have a plenary remission of their sins; and moreover, infinite Indulgences.   

JULY.  
AT the Church della Nonciata, any day, there are a thousand years' Indulgence; and thus it continueth until after the first of August.  
At S. Peter's, any day, there are twelve thousand years' Indulgence, and twelve thousand times forty days space, and the forgiveness of the third part of their sins: And thus also it continueth until after the first day of August.  
At S. John Lateran, any day, they have a Plenary remission of their sins; and it continueth, as aforesaid.  
The Octave of S. John Baptist, which is the first day of July, at the Church of S. John Lateran, there is a Plenary Indulgence.  
The day of the Visitation of the blessed Virgin Mary, which is the second day, is a Station to S. Maria del Popolo, and there they have a plenary remission of their sins, granted by Pope Sisto the fourth; and it continueth thus the whole Octave of the Feast.  
The same day, at the Church of S. Maria della Pace, they have a plenary remission of their sins, and moreover innumerable Indulgences; and thus they have, during the whole Octave of the same Feast.  
Moreover also the same day, at the Church of S. Maria de gli Angioli, are the like Indulgences.  
The day of the Octave of S. Peter and Paul, which is the sixth day, at the Church of S. Peter is a Plenary Indulgence.  
The day of the Division of the Apostles, which is the ninth day, at S. Peter's there are twelve thousand years' Indulgence.  
The day of S. Bonaventure, which is the fourteenth day, at the Church of S. Peter is a Plenary Indulgence.  
The day of S. Quirico, which is the fifteenth day, at his Church there is a Plenary Indulgence.  
The day of S. Alessio, which is the seventeenth day, is a Station to his Church, and there they have a plenary remission of their sins.  
Moreover, the same day, at the Church of S. John Lateran, is a Plenary Indulgence.  
The day of S. Simphorasa, which is the eighteenth day, at the Church of S. Angelo in Pescaria, is a Plenary Indulgence.  
The day of S. Margarita, which is the twentieth day, at her Church is a Plenary Indulgence.  
Moreover, the same day at Santa Croce are an hundred years' Indulgence.  
The day of S. Prassede Virgin, which is the twenty first day, at her Church are six thousand years' Indulgence.  
The same day, at the Church of S. Peter, are two thousand years' Indulgence.  
Moreover, the same day also at the Church of S. Peter, it being the Octave of S. Bonaventure, there is a Plenary Indulgence granted by Pope Sisto the fourth.  
The day of S. Mary Magdalen, which is the twenty second day, is a Station to her Church, and there they have a plenary remission of their sins, granted by Clement the seventh, and Paul the fourth.  
At the Church of S. Maria Maggiore, the same day they have a Plenary Indulgence.  
At the Church of S. Celso in Banchi, the same day also they have a plenary remission of their sins, and moreover infinite Indulgences.  
Moreover, the same day, at the Church of S. Lazarus, there are many Pardons.  
The day of S. Apollinare Martyr, which is the twenty third day, at his Church there is a Plenary Indulgence.  
The same day, at the Church of S. John Lateran, are an hundred years' Indulgence.  
The day of S. Crestina, Virgin and Martyr, which is the twenty fourth day, at the Church of S. Maria Maggiore there are forty years' Indulgence; and at the Church of S. Mary Magdalen forty eight years.  
The day of S. James Apostle, which is the twenty fifth day, is a Station to his Church, and there they have a plenary remission of their sins.  
At S. Maria Maggiore, the same day, there is a Plenary Indulgence.  
Moreover, the same day, and in all the Feasts of the Apostles, there is at the Church of S. Peter, and at the Church of S. Philip and James, a Plenary Indulgence.  
The day of S. Anne, which is the twenty sixth day, at her Church there is a Plenary Indulgence.  
The day of S. Pantaleone, which is the twenty seventy day, at his Church there is a Plenary Indulgence.  
The same day, at the Church of S. Maria Maggiore, there are forty years' Indulgence.  
The day of S. Nazario and Celso, which is the twenty eighth day, at the Church of Santa Croce, there are three hundred years' Indulgence.  
The same day, at S. Maria de gli Angioli, is the like Indulgence.  
The day of S. Martha, which is the twenty ninth day, at her Church there is a Plenary Indulgence.  
The same day, at the Church of S. Sebastian, there are five thousand years' Indulgence.  
The day of S. Abdon and Sennen, which is the thirtieth day, at the Church of S. Mark, they have plenary remission of their sins.   

AUGUST.  
THe day of S. Peter in Vincula, which is the first day of August, is a Station to his Church, and there they have a plenary remission of their sins for eight days following.  
The same day, at the Church of della Nonciata, they have a thousand years' Indulgence.  
At the Church of S. Peter, the same day, they have an Indulgence of twelve thousand years, and of as many times forty days space, and the forgiveness of the third part of their sins.  
Moreover, at S. John Lateran, the same day, they have a plenary remission of their sins.  
The day of the Dedication of S. Maria de gli Angioli, or della Portiuncula, the which was the first Church of the Order of S. Francis, at the Church of S. Maria Maggiore is a Plenary Indulgence.  
The day of the finding out of S. Stephen, which is the third day of August, is a Station to the Church of S. Laurence without the Wall, and there they have a plenary remission of their sins.  
The day of S. Domedico, which is the fourth day, is a Station to the Church of Minerva, and there is a Plenary Indulgence.  
The day of the Feast of S. Maria della Neve, which is the fifth day, at the Church of S. Maria Maggiore is a Plenary Indulgence.  
The same day, at the Church of S. Maria de gli Angioli, they have a plenary remission of their sins.  
Moreover also the same day, at S. Maria della Pace, they have a Plenary Indulgence.  
The day of the Transfiguration of our Lord and Saviour Jesus Christ, which is the sixth day, is a Station to S. John Lateran, and there is a Plenary Indulgence.  
The same day at Santa Croce in Jerusalem, it being also the Feast of S. Sisto, there are very many Indulgences.  
Also the same day, at S. Maria de gli Angioli, are the like Indulgences.  
The day of S. Ciriaco, Largo, and Smaragdo, which is the eighth day, at the Church of S. Ciriaco, they have a plenary remission of their sins.  
The same day, at the Church of S. Sebastiano, are a thousand years' Indulgence.  
The day of S. Laurence, which is the tenth day, at the Church of S. Laurence without the Wall, they have an Indulgence of an hundred years, and of as many times forty days space, and a plenary remission of their sins; and it continueth thus during the Octave of the same Feast.  
Moreover, in the said Church, they have daily, during the said Octave, one hundred fifty eight thousand, and six hundred fifty eight years, and two hundred eighty five days, and any day, a thousand years, and a Plenary Indulgence, and the remission of the third part of their sins.  
The day of S. Clare, of the Order of S. Francis, which is the twelfth day, is a Station to the Church of S. Sylvester, and there they have plenary remission of their sins.  
The same day, at S. Maria Maggiore, is a Plenary Indulgence; and at Santa Croce an hundred years' Indulgence.  
The day of S. Eusebio Confessor, which is the fourteenth day, at his Church there are a thousand years' Indulgence.  
The same day, at S. Maria Maggiore, are a thousand years' Indulgence.  
The Vigil of the Assumption of our Lady, at S. Maria del Popolo, at Vespers, is a Plenary Indulgence.  
The day of the Feast of the said Assumption, which is the fifteenth day, is a Station to S. Maria Maggiore, and there they have a thousand years' Indulgence, and a plenary remission of their sins; and thus it continueth the whole Octave.  
At S. Maria del Popolo is a Plenary Indulgence, and the same continueth daily as above, granted by Pope Sisto the fourth.  
Moreover, the same day is a Plenary Indulgence at S. Maria Maggiore,  
At S. Maria Araceli,  
At S. Maria de gli Angioli,  
And at S. Maria della Pace.  
Moreover, at S. Spirito in Sassia, the same day, are two thousand years' Indulgence; and thus it continueth, during the whole Octave, granted by Pope Innocent the sixth.  
Note also, that from the said Feast, until after the day of the Nativity of our Lady, which is the eighth day of September, at S. Maria Maggiore they have any day twelve years' Indulgence, and the forgiveness of the third part of their sins.  
Moreover, at the Church of S. Peter, the day of the said Assumption, and every day during the Octave, there are eight hundred fifty one thousand, one hundred sixty two years, and an hundred days of Indulgence.  
The day of S. Rocco, which is the sixteenth day, at his Church there is a Plenary Indulgence.  
The Sunday after the Octave of the Assumption is a Station to the Church of S. Maria de Araceli, and there is a Plenary Indulgence.  
The day of S. Lodovico Confessor, of the Order of S. Francis, which is the nineteenth day, is a Station to S. Maria de Araceli, and there they have remission of all their sins.  
The day of S. Anastatio Martyr, which is the twenty first day, is a Station to his Church, and there they have remission of all their sins.  
The Octave of the Assumption of our Lady, which is the twenty second day, is a Station to S. Maria in Transtevere, and there is a Plenary Indulgence.  
The day of S. Bartholomew Apostle, which is the twenty fourth day, is a Station to his Church, and there is a plenary remission.  
The same day, at S. John Lateran, is the like Indulgence.  
Moreover, at S. Paul's, and at S. Philip's and James', they have a plenary remission of their sins; and so they have in every of the Feasts of the Apostles.  
The day of S. Lodovico, King of France, which is the twenty fifth day, is a Station to S. Luigi, belonging to the French, and there is a Plenary Indulgence.  
The day of S. Augustine Bishop, which is the twenty eighth day, at his Church there is a Plenary Indulgence.  
The same day, at S. Maria Maggiore, are a thousand years' Indulgence.  
The day of the Decollation of S. John Baptist, which is the twenty ninth day, is a Station to his Church, and there is a Plenary Indulgence.  
The same day, at the Church of S. John Lateran, is the like Indulgence.   

SEPTEMBER  
THe day of S. Egidio Abbot, which is the first day of September, is a Station to his Church, and there is a Plenary Indulgence.  
The Vigil of the Nativity of our Lady, which is the seventh day, there is in the Evening, at the Church of S. Maria del Popolo, a Plenary Indulgence.  
The day of the Nativity of our Lady, which is the eighth day, is a Station to the Church of S. Maria Maggiore, and there they have a thousand years' Indulgence, and a plenary remissio of their sins.  
Moreover, the same day at S. Maria Rotonda, they have an Indulgence Plenary, and an Indulgence of one hundred fifty nine thousand seven hundred and ninety years, and of one hundred eighty five days.  
Also there is an Indulgence Plenary the same day at S. Maria de Araceli.  
At S. Maria in Via Lata.  
At S. Maria della Pace.  
At S. Maria de gli Angioli.  
At S. Maria del Popolo: And thus there is also, during the Octave of the same Feast, granted by Pope Sisto the fourth.  
At S. Spirito in Sassia, the same day, there are eight thousand eight hundred years' Indulgence; and thus there is daily, during the said Octave.  
Moreover, the same day is a Station to S. Maria di Loreto in Rome, where there is a Plenary Indulgence, both for the Living and Dead.  
The day of S. Adrian Martyr, which is the eighth day also, at the Church of S. Maria Maggiore, there are two hundred years' Indulgence.  
The day of S. Nicholas da Tolentino, which is the tenth day, is a Station to S. Maria del Popolo, and there they have plenary remission of their sins.  
The same day, at the Church of S. Augustine, is the like Indulgence.  
Moreover, the Sunday between the day of S. Nicholas da Tolentino, and its Octave, at the Church of S. Augustine, is a Plenary Indulgence, granted by Pope Boniface the seventh.  
The Feast of the Exaltation of the Holy Cross, which is the fourteenth day, is a Station to Santa Croce in Jerusalem, and there they have a thousand and forty years, and the remission of the third part of their Sins, and one hundred fifty six thousand sixty four years, and forty five days of Indulgence, and moreover the forgiveness of their sins during the Octave of the same Feast.  
The same day at S. Maria de gli Angioli, they have a plenary Remission of their sins, and thus they have daily during the Octave.  
Moreover the same day at the Church of S. John Lateran in the Oratory of Santa Croce, is a plenary Indulgence.  
Moreover the same day also, at the most holy crucifix in the Church of S. Marcello, is a plenary Indulgence granted by Pope Gregory the thirteenth.  
The day of S. Eufemia Lucia, and Geminiano, at the Church of S. John Lateran, are a thousand years' Indulgence.  
The Wednesday after the Feast of the Holy Cross, which is Ember- Wednesday, is a Station to the Church of S. Maria Maggiore; and there they have an Indulgence of eighteen thousand years, and of eighteen thousand times forty days space, and the forgiveness of the third part of their sins.  
The Friday after the said Wednesday is a Station to S. Apostolo, and there they have eighteen thousand years' Indulgence, and a plenary Remission of their sins.  
The Saturday following is a Station to S. Peter's, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and the Remission of the third part their sins, and each delivereth a Soul from Purgatory.  
The day of S. Eustachio and his company, which is the twentieth day, at his Church there is a plenary Indulgence.  
The same day at the Church of S. Sebastian are thirteen years' Indulgence.  
The day of S. Matthew Apostle and Evangelist, which is the twenty first day, is a Station to his Church, and there they have a plenary Remission of their sins.  
The same day at the Church of S. Laurence they have an Indulgence plenary, and an hundred and thirty years' Indulgence.  
Moreover the same day at the Church of S. Peter, and at the Church of S. Philip and James, is a plenary Indulgence.  
The day of S. Cosmo and Damiano, which is the twentyseventh day, at their Church there is a plenary Indulgence after the manner of Jubily granted by Pope Leo the tenth.  
The same day at the Church of S. Sebastian is an Indulgence of seven thousand years.  
The day of S. Michael, which is the twenty-ninth day, is a Station to his Church, and there they have a plenary Remission of their sins.  
At S. Angelo in Pescaria the same day they have also a plenary Remission of their sins.  
Moreover the same day at S. Maggiore they have an Indulgence plenary, and one hundred fifty four thousand nine hundred ninety one years, and two hundred and nine days of Indulgence.  
The day of S. Girolamo, which is the thirtieth day, at the Church of S. Maria Maggiore they have a plenary Remission of their sins, and two thousand years of Indulgence; and moreover two hundred fifty eight thousand seven hundred and ninety years, and two hundred eighty five days of Indulgence.   

OCTOBER.  
THe day of the Feast of the blessed Father Serafico a holy Franciscan, which is the fourth day of October, is a Station to the Church of S. Francis in Transtevere, and there they have a plenary Remission of their sins; and thus they have daily during the Octave of the Feast.  
At the Church of S. Paul the same day they have one hundred eighty-five thousand ninehundred sixty-eight years, and two hundred eightyfive days of Indulgence; and thus they have daily as above said.  
The day of S. Calisto Pope and Martyr, which is the fourteenth day, at the Church of S. Sebastian, because of the Cemitery of the said Pope, where are buried onehundred seventy four thousand Martyrs, of which eighteen were Popes, there is a plenary indulgence.  
The first sunday after the Feast of the abovesaid S. Calisto, is a Station to S. Maria in Transtevere.  
The day of S. Luke Evangelist, which is the eighteenth day, is a Station to his Church, and there they have a plenary remission of their sins.  
The same day at S. Maria Maggiere are a thousand years' indulgence.  
The day of S. Theodore, which is the twenty-third day, at his Church there is a plenary Indulgence.  
The day of S. Simeon and Judas Apostles, which is the twentyeight day, is a Station to the Church of S. Peter, and there they have a plenary remission of their sins, and the same they have in all the Feasts of the Apostles.  
The day of S. Philip and James, is the like Indulgence.   

NOVEMBER  
THe day of the Commemoration of all Saints, which is the first day of November, is a Station to S. Maria Rotonda, and there they have one hundred fifty five thousand nine hundred ninety two years, and an hundred days Indulgence, and moreover an Indulgence plenary; and thus they have daily during the Octave of the same Feast.  
The same day at S. Spirito in Sassia they have an Indulgence of three thousand years, and of three thousand times forty days space, granted by Pope Boniface the twelfth, and thus they have daily until after the day of S. Leonard, which is the sixth day of this month.  
Also the same day at the Church of S. Prassede they have an hundred and twenty thousand years, and an hundred and twenty times forty days space, and the Remission of the third part of their sins.  
And moreover at S. Babiana there are sixty thousand years' Indulgence.  
The day of the Commemoration of all the dead, which is the second day, is a Station to the Church of S. Gregory, and there every one hath a plenary Remission of his sins; and thus he hath every day during the Octave of the Commemoration, and moreover he delivereth a Soul from Purgatory.  
The same day also, and at the same Church, there are an hundred fifty four thousand nine hundred ninety one years, and two hundred days of Indulgence; and thus there is daily during the Octave.  
Moreover the same day also at S. Maria Maggiore, is a plenary Indulgence, and thus there is daily during the Octave; and moreover each one taketh as aforesaid a Soul from Purgatory.  
The same day also at S. James in Augusta is a plenary Indulgence.  
Upon the Octave of any S. There is at S. Peter's a plenary Remission of their sins.  
The day of the four Santi Coronati, which is the eight day, at their Church there is a plenary Indulgence.  
The day of the Dedication of S. Salvatore, which is the ninth day, is a Station to S. John Lateran, and there they have a plenary Remission of their sins; an hundred years, and three hundred days; and moreover one hundred fifty four thousand six hundred eighty three years, and two hundred eighty five days of Indulgence.  
The day of S. Triphone, which is the tenth day, at his Church there is a plenary Indulgence.  
The same day also, they Celebrate the Feast of S. Respicio and Ninfa, in which at the Church of S. Laurence there are very many Indulgences.  
The day of S. Martin, which is the Eleventh day, at his Church there is a plenary Indulgence.  
The same day at S. Sebastian are three hundred years, and three-hundred times forty days space, of Indulgence.  
At the Church of S. Peter, the same day, they have a plenary Remission of their sins.  
The day of the Dedication of S. Peter and Paul, which is the eighteenth day, is a Station to the Church of S. Peter, and there they have a plenary Remission of their sins, and an Indulgence of an eleven thousand years, and of an eleven thousand times forty days space, and the Remission of the third part of their sins; and moreover one hundred fifty nine thousand nine hundred sixty four years, and two hundred eighty five days of Indulgence.  
The same day at the Church of S. Paul they have an Indulgence of a thousand years, and of a thousand times forty days space, and a plenary Remission of their sins.  
The day of S. Elizabeth Daughter to the King of Hungary, at Santa Croce are ten thousand one hundred years' Indulgence.  
The same day at S. Maria de gli Angioli are ten thousand years' Indulgence.  
The day of the presentation of the blessed Virgin Mary in the Temple, which is the twenty first day, is a Station to S. Maria Maggiore, and there they have a thousand years' Indulgence, and moreover a plenary Indulgence.  
At the Church of S. Maria della Pace the same day is a plenary Indulgence.  
The day of S. Cecilia, which is the twenty second day, at her Church there is a plenary Indulgence.  
The same day at S. Maria in Araceli, are twenty years' Indulgence, and moreover an Indulgence of one hundred fifty nine thousand seven hundred and ninety years, and two hundred eighty five days.  
The day of S. Clement Pope, which is the twenty third day, is a Station to his Church, and there is a plenary Indulgence.  
The same day at S. Peter's are one hundred fifty eight thousand nine hundred sixty six years, and two hundred and fifty days of Indulgence.  
Also the same day being the day of S. Felicita Martyr, at Santa Croce are forty years' Indulgence.  
The day of S. Crisogono, which is the twenty fourth day, is a Station to his Church, and there they have plenary Remission of their sins.  
The same day at S. Maria Maggiore are a thousand years' indulgence.  
The day of S. Saturnino, which is the twenty ninth day, at the Church of S. Sebastian are an hundred years' Indulgence.  
The day of S. Andrew Apostle, which is the thirtieth day, is a Station to the Church of S. Peter, and there is a plenary Indulgence, as there is also in all the Feasts of the Apostles; and moreover they have there a thousand years' Indulgence, and the Remission of the third part of their sins, and also one hundred fifty nine thousand nine hundred seventy nine years, and forty five days of Indulgence.  
At the Church of S. James and Philip the same day they have a plenary Remission of their sins.  
At S. Andrews without Porta del Popolo, a Church built by Pope Julio the third, is a plenary Indulgence both for the Living and the Dead.  
Moreover the same day at S. Catharine de Fornari there is a plenary Jubily granted by Pope Julio the third.   

The Indulgences in the four Sundays of Advent.  
THe first Sunday of Advent, is a Station to S. Maria Maggiore, and there they have twenty eight thousand years' Indulgence, and moreover the forgiveness of the third part of their sins.  
The same day at S. Peter's they have a plenary Remission of their sins.  
The second Sunday of Advent is a Station to Santa Croce in Jerusalem, and there they have eleven thousand years' Indulgence, and a plenary Remission of their sins.  
The same day at S. Maria de gli Angioli is the like Indulgence.  
The third Sunday of Advent is a Station to S. Peter's, and there they have twenty eight thousand years' Indulgence, and twenty eight thousand times forty days space, and a plenary Remission of their sins.  
The fourth Sunday of Advent is also a Station to S. Peter's, and there they have a plenary Indulgence.  
The same day at S. Apostolo they have twenty eight thousand years' Indulgence, and a plenary Remission of their sins.   

DECEMBER.  
THe day of S. Babina Virgin and Martyr, which is the second day of December, is a Station to her Church, and there they have a plenary remission of their sins.  
The same day at S. Maria Maggiore are nine thousand years' Indulgence.  
The day of S. Barbara Virgin and Martyr, which is the fourth day, at her Church there are sixteen thousand years' Indulgence.  
At Santa Croce the same day there are a thousand years' Indulgence.  
The day of S. Saba Abbot, which is the first day, at his Church there is a plenary Remission of every one's sins.  
The same day at S. Peter's are an hundred years' Indulgence.  
The day of S. Nicholas Bishop, which is the sixth day, is a Station to S. Nicholas delle Carceri, and there they have a plenary Remission of their sins, and moreover three hundred years, and three hundred times forty days space of Indulgence; and also an Indulgence plenary.  
The same day at Santa Croce in Jerusalem is a plenary Indulgence.  
The same day also at S. Maria de gli Angioli is the like Indulgence.  
The day of S. Ambrose, which is the seventh day, at his Church there is a plenary Indulgence.  
The same day at S. Peter's are a thousand years' Indulgence.  
The day of the Conception of the blessed Virgin Mary which is the eight day, is a Station to S. Maria Maggiore, and there they have a thousand years' Indulgence, and a plenary Remission of their sins.  
The same day at S. Maria Rotonda, and also at S. Maria de gli Angioli, is a plenary Indulgence.  
Moreover likewise there is a plenary Indulgence the same day, and likewise daily during the Octave of the same Feast, these at three ensuing Churches; to wit,  
S. Maria in Araceli.  
S. Maria del Popolo, and  
S. Maria della Pace.  
The day of S. Lucia Virgin and Martyr, which is the thirteenth day, at her Church they have a plenary Remission of their sins.  
The Wednesday after S. Lucia being Ember Wednesday is a Station to S. Maria Maggiore, and there they have twenty eight thousand years' Indulgence, and twenty eight thousand times forty days space, and the Remission of the third part of their sins, and moreover a plenary Indulgence.  
The Friday following the said Wednesday, is a Station to S. Apostolo, and there they have ten thousand years' Indulgence, and a plenary Remission of their sins.  
Upon Saturday in the same week, it being Ember Saturday, is a Station to S. Peter's, and there they have twenty eight thousand years, and twenty eight thousand times forty days space of Indulgence.  
The day of S. Thomas Apostle which is the twenty first day, at his Church they have a plenary Remission of their sins.  
The same day at the Church of S. Paul is a plenary Indulgence.  
The same day also at the Church of S. Peter, and also at the Church of S. Philip and James, is a plenary Indulgence; and thus there is also in all the Feasts of the Apostles.  
The Vigil of the Nativity of our Lord Jesus Christ, which is the twenty fourth day, is a Station to S. Maria Maggiore, and there they have twenty eight thousand years, and twenty eight thousand times forty days space of Indulgence, and the Remission of the third part of their sins.  
The Night of Christ's Nativity is a Station to the Chapel of Presepio in the Church of S. Maria Maggiore, and there at the singing of the first Mass, they have a plenary Remission of their sins.  
At S. Maria in Araceli the same Night they have a plenary Remission of their sins.  
Upon the day of the Nativity of Christ, which is the twenty fift day, at the second Mass, is a Station to S. Anastasia, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and a plenary Remission of their sins.  
At the third Mass, upon the day of Christ's Nativity is a Station to S. Maria Maggiore, and there they have one hundred fifty nine thousand seven hundred and ninety years, and two hundred eighty five days of Indulgence.  
Also upon the day of Christ's Nativity is a Station to the Chapel of Presepio in S. Maria Maggiore, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and a plenary Remission of their sins.  
In each of the three Masses upon the day of Christ's Nativity, at the Church of S. Maria Maggiore, is an Indulgence plenary, and moreover a thousand years' Indulgence.  
Also the same day at S. Maria in Araceli, are all the said Indulgences. And at S. Maria de gli Angioli is a plenary Indulgence.  
The day of S. Anastasia Martyr, which is also the day of Christ's Nativity, at the Church of S. Maria Maggiore are a thousand years' Indulgences.  
The day of S. Stephen Proto-Martyr, which is the twenty sixth day, is a Station to S. Laurence without the wall, where reposeth his holy Body, and there each hath a plenary Remission of his sins.  
The same day at S. Stephen in Monte Celio, they have one hundred fifty four thousand nine hundred ninety one years, and two hundred days of Indulgence, and a plenary Remission of their sins.  
Also the same day at the Church of the said S. Laurence, they have an Indulgence of an hundred years, and of an hundred times forty days space, and the Remission of the third part of their sins: and thus they have daily during the Octave of the same Feast.  
The day of S. John Apostle and Evangelist, which is the twenty seventh day, is a Station to S. Maria Maggiore, and there is a plenary Remission of every one's sins.  
The same day also is a Station to the Church of S. John Lateran, and there they have an Indulgence of twenty eight thousand years, and of twenty eight thousand times forty days space, and a plenary Indulgence, and the delivering of a Soul from Purgatory, and moreover Infinite Indulgences.  
Moreover also the same day, both at the Church of S. Peter, and at the Church of S. Philip and James, they have a plenary Remission of their sins. And at the Church of S. Paul there are an hundred years' Indulgence.  
The day of the Holy Innocents', which is the twenty eight day, is a Station to S. Paul's, and there they have an Indulgence of fifteen thousand years, and of fifteen thousand times forty days space, and a plenary Remission of their sins; and more over there are one hundred fifty five thousand two hundred ninety one years, and two hundred days of Indnigence.  
The day of S. Silvester, which is the thirty first day, is a Station to his Church, and there is a plenary Indulgence.  
The same day at the Church of S. John Lateran is an Indulgence plenary, and moreover ten thousand years of Indulgence.  
Also the same day at the Church of S. Maria in Transtevere, there are one hundred fifty eight thousand nine hundred fifty eight years and two hundred eighty five days of Indulgence.  
Moreover there are many other great Indulgences any day in divers places and Churches of Rome, and in the Dedication of the Altars, and of the Churches, and in divers times, places, and Feasts of the Saints, which do greatly increase the aforesaid Indulgences.     

CLASS III. The Indulgences in the holy Land, which are gained not only by devout Pilgrims, and such others as visit the sacred places where they are to be obtained, but also by those invested with the habit of the holy order of the Servants of our Lady.  

The Indulgences at Mount Zion.  
IN the place where Christ made his last Supper, is a plenary Indulgence.  
In the Chapel of S. Thomas Apostle, where our Lord appeared to him, is a plenary Indulgence.  
In the Chapel where the Holy Ghost descended the Day of Pentecost, is a plenary Indulgence.  
In the place where our Lady died is a plenary Indulgence.  
In the place where S. Mathias was elected Apostle, there are seven years and seven times forty days space of Indulgence.  
In the place where S. James the Apostle was chosen the first Bishop of Jerusalem, there are seven years and seven times forty days space of Indulgence.  
In the Chapel where S. John Evangelist said Mass to our Lady, are seven years, and seven times forty days space of Indulgence.  
In the place where the holy Apostles separated themselves for to go to Preach the Gospel to the whole world, are seven years and seven times forty days space of Indulgence.  
In the place where was Translated the body of S. Stephen Protomartyr, are seven years, and seven times forty days space of Indulgence.  
In the Chapel, that formerly was the Kitchen in which the Paschal Lamb was roasted for Christ, are seven years, and seven times forty days space of Indulgence.  
In the entrance of the house of Caiphas, where a Maid Portress said to Peter, Thou wast with Jesus Christ of Galilee, are seven years and seven times forty days space of Indulgence.  
In the midst of the same House, where Peter denied Christ, are seven years, and seven times forty days space of Indulgence.  
Near to that House is a place where the Cock Crew, and there are seven years, and seven times forty days space of Indulgence.  
In a certain place in the said House of Caiphas, where Christ the night before he suffered stood after he was taken till morning, are seven years, and seven times forty days space of Indulgence.  
Near to the said house is a place unto which our Lady came, and understanding that her Son was taken, fainted; and there are seven years, and seven times forty days space of Indulgence.  
Near to the same House is a place where the Jews would have took the body of our Lady, when she was carried to burial; and there are seven years and seven times forty days space of Indulgence.  
Upon the said Mount Zion is the place in which they beheaded S. James the great, and there is a plenary Indulgence.   

The Indulgences at Mount Calvary  
AT the place where the Cross of Christ was planted, and where he was crucified, is a plenary Indulgence.  
At the place where Melchisedeck offered Bread and Wine, are seven years, and seven times forty days space of Indulgence.  
At the place where Abraham would have sacrificed his Son Isaac, are seven years, and seven times forty days space of Indulgence.  
At the place where our Lord was taken from the Cross and put into the Bosom of our Lady, is a plenary Indulgence.  
At the holy Sepulchre is a plenary Indulgence.  
At a certain Chapel, near to the place where Christ was crucified, is a certain Ladder, and there is a plenary Indulgence.  
Under the Rock where our Lord was crucified, is a Chapel, in which S. Helena found the Cross of Christ, and there is a plenary Indulgence.  
In another Chapel is a certain pillar upon which Christ sat after he had been Crowned with Thorns; and there are seven years and seven times forty days space of Indulgence.  
In another Chapel, where they did cast lots upon Christ's garment, are seven years, and seven times forty days space of Indulgence.  
In a certain Den, where Christ was put whilst his Crucifiers made ready his Cross, are seven years, and seven times forty days space of Indulgence.  
In the Garden where our Lord after his Resurrection appeared to S. Mary Magdalen, are seven years, and seven times forty days space of Indulgence.  
In the place where S. Mary Magdalen fainted in the Garden, are seven years, and seven times forty days space of Indulgence.  
In the same place is a certain Concavity, like to a Window, where is a part of the Pillar at which Christ was whipped; and there are seven years, and seven times forty days space of Indulgence.  
In the Chapel where the Cross was found, is upon the Altar a part of the Cross, and there are seven years, and seven times forty days space of Indulgence.  
In the said Chapel is a place, in which after they had found the holy Cross, laying the same upon a Woman departed, it raised her from the dead; and there are seven years and seven times forty days space of Indulgence.   

Indulgences in the City of Jerusalem.  
AT the entrance of the City of Jerusalem, the Pilgrims obtain forty years and forty days space of Indulgence.  
At the golden Gate, by which Christ entered upon Palm-Sunday, is a plenary Indulgence.  
In a certain House where they say was born the blessed Virgin Mary, is a plenary Indulgence.  
In the House where S. John Evangelist was born, are seven years and seven times forty day's space of Indulgence.  
In the House of the Woman called Veronica, are seven years, and seven times forty day's space of Indulgence.  
In the House of Simeon the Prophet, are seven years, and seven times forty day's space of Indulgence.  
In the Temple of Solomon, where our Lady presented Christ, is a plenary Indulgence.  
In the place where the Angel descended and troubled the waters, are seven years, and seven times forty day's space of Indulgence.  
In the place where our Lord had wont to preach, are seven years, and seven times forty day's space of Indulgence.  
In the place where Christ illuminated the man born blind, are seven years, and seven times forty day's space of Indulgence.  
Near to a certain Stone, where they say our Lord healed many sick People, are seven years, and seven times forty day's space of Indulgence.  
In the Tower of David, Christ being of his Race, are seven years and seven times forty day's space of Indulgence.  
In the Dining-Room, where Christ washed the Feet of the Apostles, are seven years, and seven times forty day's space of Indulgence.  
At the house of S. Lazarus and his Sisters, in the way by which they took Christ to be crucified, are seven years, and seven times forty day's space of Indulgence.  
In the place where they say our Lord fell down under the Cross, are seven years, and seven times forty day's space of Indulgence.  
In the place where they forced Simon of Cirene to carry the Cross of Christ, are seven years, and seven times forty day's space of Indulgence.  
In the place where are two white Stones, where Christ being wearied through the weight of his Cross did make a little pause or rest; are seven years and seven times forty day's space of Indulgence.  
In the place where our Lady, seeing Christ with the Cross, did fall down as dead, are seven years, and seven times forty day's space of Indulgence.  
In the place where Christ appeared to his Mother Mary, after his Resurrection, are seven years, and seven times forty day's space of Indulgence.  
In the place where Christ appeared to the three Maries, and said All Hail, are seven years, and seven times forty day's space of Indulgence.  
In a Church which was the House where the blessed Virgin inhabited after Christ's Ascension, are seven years, and seven times forty day's space of Indulgence.  
In the Oratory where our Lady had wont to do her Devotions, are seven years, and seven times forty day's space of Indulgence.   

Indulgences in the Valley of Shiloe.  
IN the place called Acheldemach, bought with the thirty pence with the which Christ was sold, there are seven years, and seven times forty day's space of Indulgence.  
In the place where Christ commanded the Clouds to departed thence, to the end he might see, are seven Years, and seven times forty Days space of Indulgence.  
In the place where S. Isaiah the Prophet was sawed asunder with a Wooden Saw, are seven Years, and seven times forty Days space of Indulgence.  
In the same Valley is a certain Den, in the which S. Peter wept when he had denied Christ, and there are seven Years, and seven times forty Days space of Indulgence.  
In this Valley also is a certain Fountain in the which the Blessed Virgin washed the Linens of Jesus Christ, he being a little one, when she came with him to the Temple; and there are seven Years, and seven times forty Days space of Indulgence.   

Indulgences at the Brook Cedron.  
AT this Brook was the Wood for a certain time with the which was made the Cross of Christ, and there are seven Years, and seven times forty Days space of Indulgence.  
In the Garden called Gethsemane, where Christ, the Night he was taken, left eight of his Apostles the whilst he prayed, are seven years, and seven times forty Days space of Indulgence.  
In the place where Christ at the same time prayed thrice, and did sweat Blood, are seven Years and seven times forty Days space of Indulgence.  
In a certain Den, where S. James Alpheus wept after that Christ was taken, vowing that he would neither eat nor drink until he saw him risen again from the Dead, are seven Years, and seven times forty Days space of Indulgence.  
Near to this Brook Cedron is the place where was born S. Zachary, the Father of S. John the Baptist, and there are seven Years, and seven times forty Days space of Indulgence.   

Indulgences in the Valley of Jehosaphat.  
IN the Valley of Jehosaphat is the Sepulchre of our Lady, and there is a plenary Indulgence.  
Between the said Sepulchre and the City of Jerusalem is the place where S. Stephen was stoned, and there are seven Years, and seven times forty Days space of Indulgence.   

Indulgences at Mount Olivet.  
AT the foot of Mount Olivet is a little Village called Bethphage, from which Christ did ride upon an Ass to Jerusalem, and there are fifteen Years, and fifteen times forty Days space of Indulgence.  
At the other side of the Mount, near Jerusalem, is the place where Christ beholding the City wept over it, and there are seven Years, and seven times forty Days space of Indulgence.  
Upon the said Mount, where our Lord taught the Apostles to pray, and Composed the Pater Noster, are seven Years, and seven times forty Days space of indulgence.  
In the place where our Lord Preached the Beatitudes is the like Indulgence.  
Upon the same Mount an Angel (they say) declared to the Blessed Virgin the Passage of Christ, bearing a Palm, and there are seven Years, and seven times forty Days space of indulgence.  
In the place where Christ visibly ascended into Heaven, is a plenary Indulgence.  
Upon the same Mount is a place where the Apostles after the coming of the Holy Ghost, composed the Creed, and there are seven Years, and seven times forty Days space of indulgence.   

The Indulgences at Bethany.  
IN the House of Martha who lodged Christ, are seven Years, and seven times forty Days space of indulgence.  
In the House of Mary Magdalen, are seven Years, and seven times forty Days space of indulgence.  
In the midst of the same House is the place where Mary said to Christ, Lord, if thou hadst been here, etc. and there are seven Years, and seven times forty Days space of indulgence.  
In the place where Lazarus was buried, and raised from the Dead, is a plenary indulgence.  
In the House of Simon the Leper, where Mary Magdalen anointed the Head of Christ, are seven Years, and seven times forty Days space of indulgence.   

The Indulgences at Bethlehem.  
AT the House where Christ was born, is a Plenary indulgence.  
In the place where Christ being born was wrapped up in Swaddling Clothes is a plenary indulgence.  
At the Altar where Jesus Christ was Circumcised is a plenary indulgence.  
In the House where the three Wisemen adored Christ, he being an Infant, are seven Years, and seven times forty Days space of indulgence.  
In the place where the Star vanished from the Wise men, which before they had seen in the East, and which had conducted them to Bethlehem, are seven Years, and seven times forty Days space of indulgence.  
In a certain Chapel, where are the Sepulchers of the Holy Innocents', are seven Years and seven times forty Days space of Indulgence.  
Moreover in a certain Church, entitled, The Church of the Blessed Virgin, where the Angels appeared to our Lady, showing her the way to Egypt, to the end she might fly thither with her Infant Jesus, are seven Years, and seven times forty Days space of indulgence.  
In the place where the Angels appeared to the Shepherd's singing Gloria in Excelsis Deo, are seven Years, and seven times forty Days space of indulgence.   

The Indulgences at Nazareth.  
IN the place where the Blessed Virgin was saluted by the Angel, is a plenary indulgence.  
In the House of S. Joachim the Father of the Blessed Virgin Mary, at which is a certain Monastery, are seven years, and seven times forty Days space of indulgence.  
At a certain Fountain, from which Christ, being a little one, had wont to fetch Water and carry to his Mother, are seven Years, and seven times forty Days space of indulgence.  
In the the House to which our Lady, being a little one, went to School to learn to read, are seven Years, and seven times forty Days space of indulgence.  
In the House where were born S. James Thadeus, and S. John Evangelist, are ten Years, and thirty times forty Days space of indulgence.   

The Indulgences in the Mountainous Parts of Judea.  
IN a Church which was formerly the House of Zachary, the Father of S. John the Baptist, where the Blessed Virgin saluted Elizabeth, and in which was born S. John the Baptist, are seven Years, and seven times forty Days space of indulgence.  
In the place where Zachary writ the name of his Son John, and said, Blessed be the Lord God of Israel, etc. are seven years, and seven times forty day's space of indulgence.   

The Indulgences in the Valley of Hebron.  
IN the place where they say was buried Adam, our first Father, are seven years, and seven times forty Days space of indulgence.  
In the same Valley, in a certain Den, in which lieth buried Abraham, Isaac, and Jacob, are seven years, and seven times forty day's space of indulgence.  
Moreover in a certain place therein, where the Wood grew with which was made the Cross of Christ, are twenty years, and twenty times forty day's space of indulgence.   

The Indulgences at Galilee.  
IN the Desert, wherein Christ fasted forty days, is a plenary indulgence.  
On the Mount upon which the Devil conducted Christ, are seven Years, and seven times forty day's space of indulgence.  
In the desert, where S. John Baptist did Penance, are seven Years, and seven times forty day's space of indulgence.  
In the River Jordan, where Christ was Baptised, is a plenary indulgence.  
Beside the River Jordan is a certain Monastery, in which is a little piece of the Cross of Christ, and there are seven Years, and seven times for tie day's space of indulgence.  
There is also another Monastery of S. John the Baptist, and there are seven years, and seven times forty day's space of indulgence.    

CLASS IU. The Indulgences at S. James of Galitia in Compostella, the which are gained not only by holy Pilgrims, and such others devoutly visiting the same Church, but also by those of the holy order of the Servants of S. Mary.  
FIrst, whatsoever person shall at any time go to S. James of Galitia, obtaineth the Remission of the third part of his sins.  
2dly, Whosoever goeth to visit the said Church, and going, returning, or in his stay there, happeneth to die, so it be with true Contrition for his errors, hath a plenary Remission of his sins.  
3dly, Every one that goeth in the procession which they make upon Sunday in the same Church, hath for every procession and consecration forty day's Indulgence, and the same he hath each day in the Week, until the next Sunday ensuing, and moreover he hath an Indulgence of three hundred days, and the forgiveness of the third part of his sins.  
4thly, In the Feast of the Dedication of the same Church, and in the Vigil and Feast of S. James, they have six hundred days Indulgence, and a Remission of the third part of their sins.  
5thly, Every one that hearkeneth to the Mass of an Archbishop, or of a Cardinal, at the Altar of S. James, hath six hundred days of Indulgence, and the Remission of the third part of his sins.  
6thly, Calisto the Pope hath granted, that when the Feast of S. James happeneth to be celebrated upon a Sunday, all the same year, whosoever goeth on Pilgrimage, truly penitent and confessed, shall be absolved from all his sins.   

CLASS V The Indulgences granted by divers Popes to those that shall use certain devotions; all which, as well as to others, appertain to the Brothers and Sisters of the holy order of the Servants of S. Mary.  
TO those that shall say the Divine Office, and the Canonical hours, for any time they shall say the same, Leo the eleventh hath granted the forgiveness of the third part of their sins, and Martin the fifth hath granted an hundred day's Indulgence.  
To those that shall say the Office for the Dead, or the seven Psalms, or the Gradual, Leo the tenth hath granted a plenary Indulgence.  
To those that shall say the Psalms of the passion, the which are ten, the first whereof beginneth with Deus Deus meus respice in me, and the last with In te Domine speravi; Leo the tenth hath granted a ● plenary Indulgence.  
They are called the Psalms of the Passion, because it is believed that Christ said the same in his mind upon the Cross, for the first speech of the seven he then uttered, he spoke the beginning of the first of the said Psalms, saying, Deus, Deus meus: and the last speech which he made, which was, In manus tuas Domine commendo spiritum meum, is found in the last of the said Psalms, In te Domine speravi.  
To those that say the Psalms, the Antiphon, the Versicle, and the Prayer of the name of Jesus, Leo the tenth hath granted a plenary Indulgence.  
They are called the Psalms of the name of Jesus, because the letters wherewith they begin, answer to the name of Jesus; the first beginning with an I, the second with an E, the third with an S, etc. In saying whereof, first they say the Antiphon, to wit, In nomine Jesus. Afterward they say the first of the said Psalms, viz. Jubilate Deo omnis Terra; next they say the second of the said Psalms, namely, Exaudiat te Dominus; then they say the third of the said Psalms; to wit, Salvum me fac Deus; then the fourth, which is, Vsquequò Domine Oblivisceris me; Next the fifth, namely, Saepe Expugnaverunt me à juventute mea. After the Psalms they say the Antiphon, In Nomine Jesu omne genu flectatur, Coelestium, Terrestrium, & Infernorum, quia Dominus Jesus Christus in gloria est Dei Patris. Then they say the versicle, Sit nomen Domini Benedictum, afterward they Answer, Ant  permanet nomen ejus. Then they say, Oremus, and lastly they say, Omnipotens sempiterne Deus, dirige Actus nostros in Beneplacito tuo, ut in nomine Dilecti filii tui mereamur bonis operibus abundare. Per eundem Christum Dominum nostrum, Amen.  
To those that shall say one Miserere before an Altar, Sisto the fourth hath granted all the Indulgences that are that day in Rome.  
And Julio the second hath adjoined, that saying every day one Miserere with the prayer for the Pope, Deus omnium fidelium Pastor & Rector, etc. shall obtain all the Indulgences that are to be had in the whole world.  
To those that shall say fifteen Paternosters, and fifteen Ave-Maria's, in memory of the Wounds of Christ, Leo the Tenth hath granted fifteen thousand years' Indulgence.  
To those that shall say fifteen Pater-Noster's, and fifteen Ave-Maria's, for those that are in mortal sin, Leo the Tenth hath granted for any time they shall say the same, the Remission of the third part of their sins.  
To those that shall say five Pater-Noster's and five Ave Maria's, praying for the happy Estate of the Holy Church, Leo the Tenth hath granted all the Indulgences that are that day in Rome.  
To those that shall say five Pater-Noster's and five Ave-Maria's, in honour and memory of the five Wounds of Christ, Leo the Tenth hath granted ten thousand years, and ten thousand days of Indulgence.  
To those that shall say once in the day one Paternoster, and at the end thereof three times Jesus, Leo the Tenth hath granted three thousand years' Indulgence.  
To those that shall say an Ave-Maria when they FART, John the Twenty Second hath granted forty days Indulgence.  
To those that shall say the Crown of our Lord, which containeth thirty three Pater-Noster's and thirty three Ave-Maria's, in memory of the years of Jesus Christ, Julio the Second, and Leo the Tenth, have granted a plenary Indulgence.  
To those that shall say the Crown of our Lady, the which containeth sixty three Ave-Maria's and seven Paternosters, Leo the Tenth hath granted a plenary Indulgence. This Crown they are wont to say all over Italy, but out of Italy they use to say for the Crown of our Lady seventy three Ave-Maria's, and eight Pater Noster's, and John the Twenty Second, hath granted to those that shall say this Crown, a plenary Indulgence.  
To those that shall say the Crown of our Lady the day of S. John ante Portam Latinam, which is the sixth day of May, Leo the Tenth hath granted they shall thereby deliver a Soul from Purgatory, and the like he hath granted they shall do, saying the said Crown the day of S. John Evangelist, which is the twenty seventh day of December.  
To those that shall say the Rosary of the Blessed Virgin, Sisto the Fourth hath granted for every fiftieth, five years and five times forty days space of Indulgence.  
To those that shall say the Mass of the most holy Rosary, or hearken to one of the said Masses, Paul the Third hath granted, as many Indulgences as if they should say the Rosary a whole Week, which would come to eighty eight years, twenty two times forty days space, and an hundred and fifty days; and Pope Gregory the Thirteenth hath granted them a plenary Indulgence, and the deliverance of a Soul from Purgatory.  
To those that shall say or hear the Mass of the Conception, Leo the Tenth hath granted a plenary Indulgence.  
To those that shall say in honour of the Blessed Virgin some one of these Them, to wit, Quem Terra Pontus, or, O Gloriosa Domina, or the Versicle Maria Mater gratiae, Alexander the Sixth hath granted for every time they say the same, ten years' Indulgence.  
To those that bow at the name of Jesus, and at the Versicle Gloria Patri, & Filio, & Spiritui Sancto, John the Twenty Second hath granted for any time they do the same, forty days Indulgence.  
To those that shall kneel, or bow the knee, when they say, Te ergo Quaesumus famulis tuis subveni, etc. Benedict the Thirteenth hath granted three times forty days space of Indulgence; and to those that shall bow the Head at the Speech of the Preface in the Mass, Gratias agamus Domino Deo nostro, an hundred days Indulgence.  
To those that Communicate, Innocent the Eighth, and Leo the Tenth, have granted a plenary Indulgence.  
To those that by reason of Sickness, or other just Impediment cannot say the Canonical Hours, or the Ave-Maria's, or the Pater-Noster's belonging to their Rule, Leo the Tenth hath granted that saying a Hymn, or a Paternoster, or any other thing, according to the judgement of their Prelate or Corrector, they shall satisfy as if they had said the Hours Canonical. And the same Pope hath granted that if any one, saying his Office in the Choir, or in the Passage, or any other place, did not, by reason of Idleness, Negligence, Malice, or a wand'ring mind, speak his words entirely out, or entirely utter them, saying a Paternoster, or an Hymn, or a Salva Regina, or other thing imposed by his Prelate and Superior, he shall make satisfaction.  
To those that are sick and infirm and cannot Fast, Sista the Fourth hath granted that they are not bound. And Innocent the Eighth hath granted they may gain any Indulgence in the Infirmacy, in the Cell, or in Bed, saying five Pater-Noster's, and five Ave-Maria's, with an Intention to gain the same Indulgence. And Leo the Tenth hath granted, that saying a Psalm, or an Hymn of the Blessed Virgin, or of our Lord, they shall have the Indulgence of the Crown of our Lord, or of our Lady; and likewise Leo the Tenth hath granted, that if any one be troubled with a Fever or other Malady at the time of the Canonical Hour, so that he cannot observe it, saying the Psalms, the Hymns, the Paternosters, or any other thing, at the judgement of the Superior, he shall make satisfaction. And Eugenio the Fourth, and Martin the Fifth, have confirmed the same, and moreover communicated it to the old and impotent.   

CLASS VI The Indulgences granted to the Parents, Founders, Protectors, Favourites, and Benefactors of the Holy Order of the Servants of S. Mary.  
TO the Father and Mother of each Religious Person of this Holy Order of the Servants, Calisto the Third hath granted a plenary Indulgence in their life time, and after their death, the same in Purgatory, by way of suffrage.  
To the Tutors and Defenders of the Order of the Servants, Nicholas the Fourth hath granted an Indulgence of forty years, Honorio the Third of twenty five years and twenty days; Clement the Fourth of twenty five years and 120 days; Boniface the Eighth of twenty five years, and an hundred and twenty days; Innocent the Fourth of twenty five years, and an hundred and twenty days; urban the Fifth of twenty five years, and an hundred and twenty days; and Leo the Fourth of seven years, and twelve times forty days space.  
To all that are to this Holy Order of the Servants either Advocates, Procurators, Physicians, or their Substitutes, Martin the Fourth hath granted for every year they are thus, an hundred years' Indulgence: And Innocent the Eighth hath granted to them, their Children, their Brothers, their Sisters, their Wives, and their Parents, saying five Pater-Noster's, and five Ave-Maria's for the happy Estate of the Holy Church, the Indulgences in all the Stations, and all other Indulgences granted to the Brothers and Sisters of this Holy Order.  
To all of the Order of the servants that are Priests, or are in any other of the seven holy orders, John the twenty third hath granted the Ommission and neglect of the Canonical hours, and Divine Offices.  
Also John the twenty third hath communicated all the good works and suffrages of the Brothers and Sisters of this Order to the Souls of their dead Benefactors.   

CLASS VII. The Indulgences granted to all that are Faithful and devout to the Brothers and Sisters of the Holy Order of the Servants of S. Mary.  
TO those that hear the Divine Offices in the Church of the Servants, Honorio the Third hath given an Indulgence of eighty days; Boniface the Eighth of eighty days; Clement the Fifth of eighty days; Alexander the Fourth of three hundred and twenty days; Innocent the Fourth of two days; and Gregory the Fifth of two days; all which make one year and twenty days.  
To those that shall hear a Sermon of a Priest of the Servants, Honorius the Third, Boniface the Eighth, Alexander the Third, Gregory the Ninth, Innocent the Fourth, Boniface the Second, Clement the Third, John the Twenty second, Clement the Fourth, Benedict the Eleventh, Alexander the Fourth, and Martin the Fifth, have granted (amongst them) forty years and nine Months of Indulgence. And John the Twenty Second hath granted an Indulgence to them of ten years and nine Months, and of twice forty days space.  
To those that shall hear the Mass of one of the Order of the Servants newly made Priest, Clement the Fourth hath granted an Indulgence of twice forty days space; Innocent the Fourth of an hundred days; Gregory the Third of twice forty days space; Honorio the Third of twice forty days space; urban the Fifth of two hundred days; Boniface the Eighth of forty days; and Alexander the Fourth of an hundred days, the which make in all one year, eighty days, and eight times forty days space  
To those that stand and hearken to the Salve Regina, or any other Laud that is said before the Altar of the Servants of our Lady Andromaco the Cardinal, (Entituted by St. Eustachio) and Legate Apostolic of Italy, hath granted forty days Indulgence. And the like Indulgence is granted to those that visit the Altar of the Blessed Virgin in the Church of the Brothers of the Servants.  
To those that shall any day visit the Churches of the order of the Servants, Adrian the second, Stephen the first, Sergio the third, John the tenth, John the eleventh, and Innocent the fourth, have each one granted them the Remission of the third part of their sins. And moreover Honorio the third hath given them twenty years and one hundred and eighty Days of Indulgence. Clement the Third, ten years, and forty days. Clement the fourth, thirty years, and forty days. Boniface the eighth, twenty years, and forty days. Boniface the ninth, two years. Alexander the fourth, twenty years, and an hundred and eighty days. Lucio four years. Boniface the second, thirty years, and an hundred and twenty days. John the second, ten years, and eighty days. Gregory the ninth, twenty years, and an hundred and twenty days. Alexander the fourth, eighteen years, and eighty days. And Innocent the fourth hath given forty days.  
To those that shall say a Paternoster and an Ave-Maria for the living and the dead, Innocent the fourth hath granted forty days; Gregory the ninth forty days, Honorio the eighth, forty days; Benedict the eleventh an hundred days; Benedict the seventh an hundred days; and Latino Cardinal, and Legate of Toscana, forty day's indulgence.  
To those that shall visit the Churches of the order of the Servants in the Solemnity of the Nativity, Circumcision, Ephiphanie, and Ascension of Christ, and upon Corpus Christi day, Gregory the ninth hath granted an indulgence of an hundred years, and of an hundred times forty day's space; Martin the fifth of forty years, and of ten times forty day's space. John the twenty second of forty years, and of twelve times forty day's space. Nicholas the third of forty years, and the Remission of the third part of their sins. Clement the fourth of forth years; Sisto the fourth of forty years; and Gregory the ninth of seven hundred years, and of seven hundred times forty day's space.  
And moreover to those that shall visit the same in the Feast of the Ascension, Inoncent the ninth hath granted an hundred years, and hundred times forty day's space of indulgence Martin the fifth, forty years, and twelve times forty day's space. Gregory the tenth, forty years. And Leo the fourth, seven years, and ten times forty day's space. Also Adrian the second, Stephen the fifth, Sergio the third, John the tenth, John the eleventh, Sergio the fifth, and Innocent the fourth, have each one granted a Remission to them of the third part of their sins; and this they have done not only for the day of the Feast, but also daily during the Octave. The which do amount in all to two thousand years, one hundred seventy four days, nine hundred and forty times forty day's space, and seven times the Remission of the third part of their sins.  
To those that shall visit the Churches of the order of the Servants, in the Festivals of the blessed Virgin, to wit, the Assumption, Nativity, Conception, Visitation, Presentation, Purification, and Annunciation from the first Vespers of each Feast, until after Sun Rising the next morning; Sisto the fourth hath granted a plenary Indulgence. Honorio the eighth, forty years. Nicholas the fifth, eighty-years, and eighty times forty day's space. Leo the fourth, seven years, and seven times forty day's space. Boniface the fourth, forty years. Innocent the fourth, a thousand years. Innocent the eighth three years, and an hundred times forty day's space. Gregory the ninth, eight hundred years, and eighty times forty day's space. Martin the fourth, forty six years and twelve days. Martin the fifth, forty years and an hundred days. John the twenty second, forty years, and an hundred days. Benedict the eleventh, seven years. Nicholas the third, three hundred and eighty days. Innocent the fourth, forty years. Boniface the eighth, forty years. Nicholas the fourth, forty nine years, and forty days. Gregory the eleventh, forty years, and forty days. Gregory the tenth, forty years. Clement the fourth, ten years, and forty days. Gregory the ninth, twenty years and forty days. And Alexander the fourth, twenty years, and 40 days. Which do amount in all to one plenary indulgence, and one thousand eight hundred eight years forty days, and a thousand and four times forty day's space of Indulgence.  
To those that shall visit the Churches of the order of the Servants, in the Feasts of the twelve Apostles, Benedict the eleventh hath granted seven years' Indulgence. Gregory the ninth, an hundred years, and an hundred days. Martin the fourth forty years, and forty days. Gregory the eleventh forty years, and forty days. And Innocent the eighth, three years, and an hundred times forty day's space; which amount in all to a thousand three hundred and eighty years, an hundred and forty days, and an hundred times forty day's space.  
Those that shall visit the Churches belonging to the order of the Servants in the day of their Consecration of the same; Clement the fifth hath granted seventeen years, and seventeen times forty day's space of Indulgence. Benedict the eleventh, thirty seven years, and three times forty day's space of Indulgence. Alexander the fifth, eight years, and twice forty day's space. Gregory the ninth, twenty years, and two days. Nicholas the third, thirty years, and thirty times forty day's space: and Clement the fourth, ten years, and ten times forty day's space. Which make in the whole an hundred twenty two years, and sixty two times forty day's space.  
To those that shall visit the Churches appertaining to the order of the Servants in all the Sundays of the year, Benedict the eleventh hath granted seven years' Indulgence. And by _____ they obtain the Indulgences which are at the holy Sepulchre, and at S. James of Galitia; and also an Indulgence of three thousand years and of three thousand times forty day's space, granted by S. Silvester Pope.  
To those that shall visit the Churches belonging to the order of the Brothers and Sisters of the Order of the Servants in the days of Lent, Alexander the fourth, Nicholas the third, Innocent the fourth and Benedict the eleventh have granted, from Ash Wednesday until the end of the Resurrection inclusively, any day, an hundred twenty two years, and five hundred seventy six days; and to those that upon Wednesdays, Frydays, and Saturday, shall go and hear a Sermon, he hath joined thereto, for any time they shall do thus, six years, and twenty six days of Indulgence. And Vrban the fourth hath granted forty years' Indulgence. And Innocent the eighth, beginning from Septuagesima Sunday, and ending at Easter, hath granted a thousand years, and a thousand times forty day's space, and upon Wednesday Thursday, and Friday, in the holy Week, a plenary Indulgence. And Sisto the fourth, from the sixth Feriae after the third Sunday, through the whole Octave of Easter, any day, hath granted an Indulgence of three thousand seven hundred and eighteen years and one hundred and thirty days. And Benedict the tenth hath granted any day eighty years, and eighty times forty day's space, and twice the Remission of the third part of their sins; and by going to a Church dedicated to S. Salvatore, any day, they obtain a plenary Indulgence.  
To those that shall visit the Churches of the holy order of the Servants in the Feasts ensueing, have been granted by divers Popes these Indulgences following; to wit,  
The day of S. Anthony, by Gregory the ninth, and Innocent the fourth, a thousand years and an hundred day's Indulgence.  
The day of S. Fabian, and Sebastian, by Leo the fourth, and Innocent the fourth, a thousand years, and seven times forty day's space of Indulgence.  
The day of S. Thomas of Aquine, by John the twenty second, Alexander the fifth, and Vrban the fifth, an hundred and forty years.  
The day of S. Peter and Paul by Innocent the Eighth, Martin the Fifth, and Leo the Fourth, a thousand two hundred and forty seven years, and two hundred thirty two times forty day's space of Indulgence. And by Sisto the Fourth the Remission of the third part of their sins.  
The day of S. John the Baptist, by Gregory the Ninth, Innocent the Eighth, Leo the Fourth, and Martin the Fifth, a thousand two hundred forty seven years, and two hundred thirty two times forty days space of Indulgence.  
The day of S. Dominick, by Clement the Fourth, Gregory the Ninth, Boniface the Eighth, Nicholas the Fourth, Innocent the Fourth, Alexander the Fourth, Boniface the Second, John the Twenty Second, Alexander the Fifth, and Sisto the Fourth, seventy seven hundred thousand years' Indulgence.  
The day of S. Philip our Brother, by Martin the Fourth, and Innocent the Fourth, forty hundred years, and twelve times forty days space.  
The day of the Apparition of S. Michael Archangel by Leo the Fourth, seven years, and seven times forty day's space, and by Nicholas the Fourth, the like Indulgence.  
The day of S. Francis, by Gregory the Ninth, and Martin the Fourth, an hundred and forty Years, and twelve times forty day's space of Indulgence.  
The day of all Saints, by Leo the Fourth, and Innocent the Fourth a thousand and seven Years, and seven times forty day's space of Indulgence.  
The day of S. Nicholas, by Leo the Fourth, seven years, and seven times forty day's space of Indulgence.    

THE TRANSLATOR'S APPENDIX.  
Wherein the very Grounds and Foundations of the said Indulgences are utterly overthrown, and consequently the Indulgences themselves apparently proved to be a mere Cheat.  

CHAP. I. Wherein is showed what the Indulgences before mentioned are, and upon what they are grounded.  
THE said Indulgences, according to the Doctrine of the Roman Church, are certain Distributions made by the Pope, of certain penal and fatisfactory Works, taken by him out of the Church's Treasury, and bequeathed to such persons, as although dying in the state of grace, yet having not first hear in this world fully satisfied the Justice of God for their sins, are after their death cast into Purgatory, where they are burnt and tormented in the fire thereof, until such time the same be fully satisfied  
They are grounded upon certain false and pernicious Tenants, whereby she holdeth; First, that there lieth a necessity upon all the Faithful (notwithstanding their Redemption by Christ) to satisfy and content the Justice of God for their sins; which satisfaction the Catechism of the Council of Trent defineth thus: 
Cap. de Sacramento Penitentia.  Satisfactio est rei debitae integra solutio: Est compensatio, cum homo pro peccatis commissis Deo aliquid persolvi. Satisfaction is an entire Payment of that thing which is due, and a recompense which a man maketh to God for his sins. And it is made (they say) here in this life, by fasting, whipping, Pilgrimages, giving something to the Church, and such like works of Penance; and after this life, by being imprisoned, involved, and tormented in a fire called Purgatory.  
2. That many in this life do not only satisfy the Divine Justice for their sins, but exceed the same for them, in their satisfactions; for there be many, say they, that have sinned but little, yet have satisfied very much; and consequently have undergone more Punishments than their sins have deserved, or God's Justice for the same required; and this excess or superfluity, which they call Superabundant Satisfaction: That is to say, the overplus that these men have paid to God, more than they needed to have done, may be given to others that want the same.  
And, thirdly, That the Church hath a certain Treasury, in which are reserved inestimable Treasures; that is to say, the said superabundant satisfactions; to wit, the superabundant satisfactions of the Saints, Martyrs, Monks, Nuns, Friars, Eremites, and such like others, as have satisfied beyond God's Justice, or the desert of their sins: Of which Treasury the Pope having the Keys, and being thereof Guardian, turneth the said Treasures into pay for others, and bequeathes them out by Indulgences, to those that are wanting in satisfactory Works.  
These Indulgences, (although they are now, and have been of late years, (through the great resort of Pilgrims to the places unto whom they are given, and the great and splendid Solemnities of the Jubilees at Rome) had in great veneration and esteem among the Romanists) were never known in the Church's Infancy, nor for a long time afterward, 
Alph. congr. bears. 8. verb Indulgentia. Durand. Sontent. 4. dist. 20. quae. 3. ●…den, Sess 25. Decretum de Indulg.  but as Alphonsus à Castro confesseth, harum usus in Ecclesia videtur strò receptus, their use is seen to have been received but lately in the Church: and moreover Durand (another of their own Writers) telleth us, De Indulgentiis pauca dici possunt per certitudivem; quia nec scriptura expressè de iis loquitur: Sancti etiam Ambrose, Hilarius, etc. minimè loquuntur de Indulgentiis. Little can be said of any certainty of Indulgences, or of their being undoubtedly true, seeing the Scriptures speak not expressly of them: and S. Hilary, S. Ambrose, and other Fathers, speak not at all of them. And yet the Council of Trent doth not only teach and command them to be retained in the Church, but also condemneth all them with a Curse, which either term them unprofitable, or deny the Church's Authority to grant them.  
Now, what a bold presumption was it for a Council to determine a new and uncertain Doctrine for a Point of Faith? And what a senseless and weak Faith must it needs be, which wanteth Antiquity, Authority of Scriptures, and consent of Fathers? But I will not stand to argue this, in regard it maketh not much to our present purpose; neither will I altogether deny, but the said Indulgences are to some profitable: For indeed (since many are come to have so good an opinion as they have of them) they are not only profitable, but very profitable to the Roman Church. For, first, hereby she establisheth, confirmeth, and upholdeth all her wicked, new-fangled, Idolatrous, and absurd Doctrines, and doth easily impose them upon the Faith of those, that perhaps otherwise might doubt of them; and the People are thereby (as it were) alured and enticed into a belief of that which before, it may be, they never heard of, or once thought of, nay peradventure not only doubted, but altogether disliked of. And therefore when the Pope would establish any new Opinion, or confirm it when called in question, he presently contriveth the doing thereof by some Indulgence that may conduce thereunto. As for Example, tending to the Adoration of Images, and Prayer to Saints departed, whosoever (being in the state of Grace) shall say seven Prayers before the Crucifix, and seven Pater-nosters, and seven Ave Maria's, shall obtain six and fifty thousand years of Indulgence; to wit, fourteen thousand granted by S. Gregory, fourteen thousand by Nicholas the first, and twenty eight thousand by Sixtus the Fourth. 
Thesau. Indulg.  Tending to the Adoration of Saints Relics, and other like things, belonging to their Altars, to whosoever, before an Altar, shall say Miserere, Sisto the Fourth hath granted all the Indulgences that are that day in Rome. 
〈◊〉. Indulg.  Tending to Prayer for the dead, to whosoever shall say the Office for the dead, Leo the Tenth hath granted a Plenary Indulgence, and to such as shall say one Pater noster, and one Ave Maria for them, Innocent the Fourth hath granted forty days Indulgence: Gregory the Ninth, forty days: Honorius the Eighth, forty days: Benedict the Elerenth, an hundred days: and Lotino Cardinal, forty days: and in the same manner tending to all such like Doctrines. Secondly, By the same she maketh herself fat, getteth good store of Coin, and accumulateth to herself whole heaps of Money, whereby she is able to erect most sumptuous Palaces, build most famous Monasteries, manage and maintain Wars, and carry on all her wicked and selfended Designs. 
Mod. Exam. Sat. Ord Cand. de Indulg. In the Book called Defensio Parisien. cure pro Libertate, pag. 77.  For you must know that these Indulgences (although the Romanists would fain have them to be heretofore called Donationes, to wit, Gifts: to the end that thereby, if it be possible, they may find out some way whereby to found them upon the Holy Scriptures,) do not at all, when they are bequeathed, come gratis, but must be well paid for: Insomuch, that only the Indulgences, with the Letters of Pardon, and the Reservationes, Pectorales, M●…tales, Regressor, Gomeles, and Speciales access●…, with other such like Trifles, are adjudged to be worth to the Pope of Rome, in France only, above two hundred thousand Crowns a year; and in all Christendom to be worth above ten Millions of Crowns yearly; which indeed is a pretty Sum.  
But that they are, in the least, profitable to the persons who are supposed to obtain them, and to whom they are granted as Indulgences, I deny utterly. For a Man can by no means redeem his Brother, or pay a Ransom to God for him; (no not for the Body, and therefore much less for the Soul) for the Redemption of the Souls precious, and it ceaseth for ever, Psal. 49.7, 8. And the dead have not any more Reward, neither have they any more Portion for ever, in any thing that is done under the Sun, Eccles. 9.5, 6.  
These and the like Testimonies are so plain and manifest against the validity of the said Indulgences, that several of the Romanists (by the Relation of Thomas Aquinas) have been of Opinion, (as Greg. de valent. affirmeth, 
The Aqu. in suppl. 3. Part. 4. Qu. 25. Art. 5. Greg. de val. de Indulg. Cap. 2 ) That Ecclesiastical Indulgence of itself could remit no Punishment, Nec in fore Ecclesiae, neque in fore Dei; neither in the judgement of the Church, nor in the judgement of God; but that it was a pious kind of Fraud, whereby the Church by promising such Remission might allure men to the devout performance of those pious works which were required in the Form of the Indulgence; even as when a Mother to move her Child to run doth Promise him an Apple, yet notwithstanding afterward she doth not give it him.  
Thus you see that divers of the Romanists themselves (as 'tis here acknowledged) have held Indulgences to be given only to allure and entice men to a devout Performance of what is required in the Form of the Indulgence: (which is according to what I have here before showed; and that they are not at all profitable as Indulgences, but are in themselves mere cheats.  
Nevertheless this is not all, they are not only mere cheats, and altogether unprofitable as Indulgences, but also Damnable; and the Persons are accursed that broach and maintain them: For although they concern Christ and his Church, and appertain (as the Papists tell us) to our Faith and Life, yet they are not received in the Legal and Evangelical Scriptures.  
That they are not received in the Legal and Evangelical Scriptures, is a truth so manifest that it is even confessed and acknowledged by the Romanists themselves; for besides Duranaus, 
Anto. Part. 1. Tit. 10 c. 3. Prior. Contr. Luth pro Indulg.  of whom I have before spoken, Antenint saith, De Indulgentiis nil express habemns in Sacra Scriptura, etc. Concerning Indulgences we have nothing expressly in the Holy Scriptures, etc. And Silvester Pierias saith, Indulgentiae Authoritate Scripturae non innotuere nobis, sed Authoritate Ecclesiae Romana, & Romanerum Pontificum, quae major est Authoritas. Indulgences are not known to us by the Authority of the Scripture, but by the Authority of the Roman Church, and of the Roman Popes, which is greater than the Authority of the Scripture.  
And that they are therefore damnable, and the persons are accursed that broach and maintain them, 
Aug. Contr. lit. Petil. l. 3. cap. 6. Tom. 7.  is also manifest; for S. Augustine saith, Sive de Christo, sive de Ecclesia, sibe de quatanque alia re, que pertinet ad fidem vitamque nostram, non dream nos, nequaquam comparandi ei qui dixit, sed si Angelus de caelo vobis annunciaverit praeterquam quod in Scriptures Legalibus & Evangelicis accepistis, Anathema sit. Whether concerning Christ, or his Church, or any other thing appertaining to our Faith and Life, I will not say if we (who are no way to be compared to him that so spare) but if an Angel from Heaven shall preach unto you any thing but what you have received in the Legal and Evangelical Scriptures, let him be accursed. And S. Basil saith, 
Edit. Basil. pa. 437.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all that which is without the Scripture, Divinely inspired, not being of Faith, is sin; for (saith he) Faith cometh by hearing, and hearing by the word of God, and all that is not of Faith is Sin.   

CHAP. II. Wherein is showed, That Christ hath fully and perfectly made satisfaction to God for our sins, and that the Doctrine of our satisfaction overthroweth our Faith and Devotion, and is manifestly false, is injurious to Christ, blasphemous against God, teacheth men to be disloyal and revengeful, implieth an impossibility, and is also needless.  
I Renaeus, writing against Valentinus, and other like Heretics, saith, Scriptures Divinis viti, quae certa & indubitata veritas est, in firma & valida Petra est Domum suam aedificare; hac vero derelista aliis niti quibusdam Doctrinis effusa arenae (unde facilis eversio) est Domum suam adificare. To lean upon the holy Scriptures, which are the sure and undoubted truth, is for a man to build his house upon a sure and strong Rock; but if leaving it (that is, the truth of the Scriptures) he sticketh to some other Doctrine, the same is to build his house upon the unsteadfast Sand, from whence it is easily overthrown.  
Now that our Lord Jesus Christ hath fully and perfectly satisfied God for our sins, and hath wholly and only wrought our Redemption, Purgation, and Reconciliation, is a Doctrine grounded upon the holy Scriptures, for the holy Scriptures attribute the same wholly and only to him, affirming, that Jesus Christ hath washed us from our sins in his own blood, Rev. 1.5. That he his own self bore our sins in his own Body on the Tree, by whose stripes we are healed, 1 Pet. 2.24. That through him we have peace with God, Rom. 5.1. That he is the Reconciliation for our sins, and not for ours only, but also for the sins of the whole world, 1 Joh. 2.2. That be was wounded for our transgressions, bruised for our iniquities, had the chastisement of our Peace laid upon him, and with his stripes we are healed, Isa. 53.5. That he hath obtained eternal redemption for us, Heb. 9.12. That by one Offering he hath perfected for ever them that are sanctified, Heb. 10.14. That he it able to save them to the uttermost that come to God by him, Heb. 7.25. That it pleased the Father by him to reconcile all things to himself, both which are in Earth, and which are in Heaven, Col. 1.19, 20. That there is no Salvation in any other, nor other Name under Heaven whereby we must be saved, Act. 4.12. And to be short, it is the whole scope of the Gospel.  
And yet the Papists (neither regarding Scripture, Gospel, Irenous, nor any other thing that may make against their pretended satisfactions) will have a necessity lie upon us to pay and satisfy God for our sins.  
But this their Doctrine, first, overthroweth our Faith, destroyeth our Devotion, and is manifestly false; for we are taught to believe the forgiveness of our sins, and to pray for the forgiveness of our sins, and God forgiveth us our sins, and that freely: whereas God could not be said to forgive us our sins, did he either here in this life, or hereafter in the other, require satisfaction.  
Secondly, It is injurious to Christ, for it defaceth the sufficiency of his Death.  
Thirdly, It is blasphemous against God; for first, it maketh him like a very unjust and hard Landlord, who having granted an Estate in a Bargain to a younger Brother, upon a sufficient Fine tendered by the Elder, yet will not let the younger enjoy it, unless he Fine for it again himself.  
Secondly, It maketh him like a cruel Creditor, who having the Debt discharged to the uttermost, by a Friend, yet casteth the poor Debtor himself into Prison, until he there also in part make satisfaction.  
Thirdly, It maketh him like a merciless Judge, who having punished an offence with condign punishment, yet will have the Offender punished again, as if he delighted in the torments of the miserable.  
Fourthly, It maketh men disloyal and revengeful, and ministereth matter to malicious persons, to the fully satisfying their malicious humours, seeing as God doth pardon us, so we ought to deal with others; and therefore if God doth so forgive us our sins in Christ, as that we must still either here afflict ourselves with the rigorous works of Penance, or else hereafter be cast into the extreme torments of Purgatory; then we may also so forgive our Brother, as that we may yet procure his most grievous punishment; and say, 'tis true, I have pardoned him, but I will not yet cease extremely to punish him; for will you have me to be more patiented and merciful than God himself, that dealeth thus with us? who after having declared that all our faults are forgiven, either ceaseth not here to torment us by our Fasting, Whipping, Pilgrimaging, and such like Penal Works, or hereafter to burn us for I know not how many thousand years in a scorching Fire.  
Fifthly, It implieth an impossibility, for satisfactions for sins ought to be according to the quality of the Person thereby offended, and God and the Divine Justice being altogether Infinite, require therefore an infinite satisfaction, which no sinite Creature can possibly make. But suppose there were a possibility of our making a recompense to God, and satisfying the Divine Justice for them, which there is not, yet.  
Sixthly, It is altogether needless, for Jesus Christ by one offering hath perfected for for them that are sanctified, Heb. 10.14. And what Estate is there beyond that of Perfection? And what Perfection greater than that which abideth and continueth for ever?  
Now the Papists (to avoid those gross absurdities and horrid consequences, which otherwise they see must of necessity attend this their Doctrine) first will have that in sin are two things; Malum Culpae, & Poenam Culpae, the fault, and the punishment; the fault, they say, is taken away, and satisfied for by Jesus Christ; but the punishment is left behind, and is to be satisfied for by us. (Thus to take away the sufficiency of Christ's satisfaction, to the end they may imply a necessity of ours, they make up sin into a certain Hodg-podge, containing both the fault, and the punishment, as if the sin were not the fault only; whereas the punishment is not in the least any part of sin, but the reward of sin, Rom. 6.23.) But this Fetch being altogether defective, is easily defeated, and will not in the least serve their turn. For the cause which only produceth an effect being taken away, by necessity the effect ceaseth. Now the fault is the cause which only produceth satisfying punishment; therefore the fault being taken away, necessarily satisfying punishment is taken away. This is affirmed by Tertullian; Exempto (saith he) reatu, remittitur & Paena, the fault being taken away, the punishment is omitted: And the same also is manifested by our Saviour Christ, who no sooner had forgiven the sick of the Palsy his sins, but his Palsy left him, Mar. 2. The Prophet Isaiah also speaking of Christ in the work of our Redemption, saith, He hath born our griefs, and carried our sorrows, Esa. 53.4. which are not the guilt, but the punishment of our sins. And S. Augustius saith, Suscipiendo Christus Poenam, & non suscipiendo culpam, & culpam delevit & Poenam. Christ taking upon him the punishment, and not the fault, hath abolished both the fault and punishment.  
When they see therefore that this faileth them, and that Christ hath satisfied not only for the fault, but the punishment of sin, than they begin to insist upon the kinds of punishment: And secondly will have, that Christ hath satisfied for the Eternal punishment, but not for the Temporal. As for the Temporal punishment, they say it remaineth, and is to be satisfied for by us (as if the Temporal punishment were not contained in the Eternal, or that God through Christ should forgive us an Eternal punishment, but not a Temporal:) But this also is a mere deceit, is altogether as defective as the former, and will not stand them in any stead at all: For S. Paul saith, There is no condemnation to them that are in Christ Josus, Rom. 8.1. and if none, than neither Eternal nor Temporal. God himself saith of his People, I will forgive their iniquity, and I will remember their sin no more, Jer. 31.34. And if God forgiveth our iniquity, and in such sort as that he will remember our sin no more, it followeth that he will not be satisfied for the same with temporal punishment. God is said also freely to forgive us our Trespasses, Col. 2.13. and if freely, then without requiring in the least our satisfaction. Moreover, he is said to forgive us all our Debt, Matth. 18.32. and if all our Debt, than not only the sin, but also the punishment; and not only the Eternal punishment, but also the Temporal: And S. Paul again also (speaking of Christ saith, It plensed the Father that in him should all Fullness dwell, Col. 1.19. and if all Fullness, than Fullness of satisfaction.  
When they see therefore that this Wile also faileth them, and that Christ hath fully satisfied for our sins, than they begin to insist upon the tim of the sins being committed; and thirdly, they will have that Christ hath fully satisfied for sins committed before Baptism, but not for sins committed after Baptism. As for sins committed after Baptism, they say they are left to us, and we ought to satisfy, pay, and make recompense to God for them (as if that God would be more favourable to those that sin before Baptism, than to those that sin after Baptism; especially when the one oftentimes sin through malice, and the other through infirmity.) But this Wile also is altogether deficient, and serveth to help them no more than the others : For S. John saith, The Blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7. and if from all sin, then as well from sin committed after Baptism, as sin committed before Baptism: And S. Paul saith, That by Jesus Christ God pardoneth all our offences, Col. 2.13. and if God by Christ forgiveth all our offences, than again as well those committed after, as before Baptism.  
When they see that all those Wiles and Subtleties fail them, and that none will procure them so much as room for our satisfactions, (rather than their Church should be put to a Nonplus) some will have that Christ's satisfactions serve only to make ours available: (as if Christ died to make our sufferings of worth before God, and to the end we might suffer a Divine Vengeance.) But this helpeth them not at all, and is manifestly false; for Christ died not to make our sufferings of any worth before God, but to free and exempt us from suffering.  
The benefit of his Passion consisted not in enabling of us to pay, but in paying and satisfying to God for us. He gave us not the virtue to pay our own Ransom, but (as S. Paul saith) He gave himself a Ransom for us, 1 Tim. 2.6. And the Son of God hath by himself purged our sins, Heb. 1.3. and if by himself, than not at all by our satisfactions.  
Others (perceiving it is in vain to imply a necessity of ours, by lessening of Christ's Satisfactions) will have the remission of sins to be altogether a peculiar benefit of Christ's Passion; but withal, that the same aught to be applied to us by our satisfactions; (as if forgiveness were to be applied by payment, and pardon by punishment:) But this will not help them neither; for our Penal Works are not the means whereby to apply to us the benefits of Christ's Passion. The benefits of Christ's Passion are not applied to us by a Monks Coul, or a Hair Shirt, or the yerks of a Whip, or the Fire of Purgatory, or by going on Pilgrimage, etc. These are but weak and beggarly Elements, and yokes of Bondage, from which God hath sent his Son to redeem us, Gal. 4.3, 4. Christ hath freed us, and the Scriptures have warned and admonished us, Gal. 5.1. but the benefits of Christ's Passion are applied to us by Faith in Christ: For the end of our Redemption was, that we might receive the Adoption of Sons, Gal. 4.5. for being Sons, we are Heirs of God through Christ, Gal. 4.7. And we are the Sons of God by Faith in Christ Jesus, Gal. 3.26.  
Others (again) bring in certain places of holy Scripture, whereby to prove their pretended satisfactions; viz. first they produce the punishments of the Prophet David, 2 Sam. Chap. 12. ver 13. Chap. 13. ver. 28. Chap. 16. ver. 22. and how that God inflicted the same upon him for certain sins, 2 Sam. 12.10, 11, 14. which before were forgiven him, 2 Sam. 12.13 But this maketh nothing for their purpose; for the Question is of Satisfactory Punishments: whereas those inflicted upon the Prophet David were only Castigatory.  
There is a great disterence betwixt punishments Satisfactory, and punishments Castigatory; for the one (as they say) are brought to pay and make recompense to God, and satisfy his Divine Justice, but the other are brought to correct and amend the sinner, to humble and exercise him, lest he fall any more into the like sin, and to keep others from the like offences. Now that these of the Prophet David were such, is affirmed by S. Augustine, who (speaking of those, and other like punishments of the godly) saith; Non manent ut Plagae peccatis, sed ut exercitationes piorum; they remain not as punishments for sins, but as exercises of just men.  
Secondly, They allege the counsel given by Daniel to Nabuchadnezzar, to wit, Redeem thy sins by Alms, and thy iniquities by showing mercy to the poor, Dan. 4.27. But this serveth not their turn neither: For Daniel speaketh here of redeeming and satisfying before men, (exhorting the King to recompense by liberality all such persons as he had any way wronged or injured) and not of redeeming, in respect of God; besides, Alms are good works, and not punishments, or Penances: And which is more, the Papists would have that Alms and other satisfactions serve not to satisfy for sins, but for the punishments due to sins. Moreover, this King was a Pagan uncircumcised, and therefore (according to the Doctrine of the Romanists) not only liable to eternal punishments, whereas they would have satisfactions to be only for Temporol, but his satisfactions were of no worth.   

CHAP. III. Wherein is showed, that the Papists Doctrine of Purgatory overthroweth the Faith of the Gospel, is against the Authority of Christ, destroyeth the Testimony of the Fathers, condemneth the Practice of all Christian Churches, robbeth God of his Justice, maketh him a Mocker, and is contradicted by the Romanists own Tenants.  
BIshop Fisher saith, Ex Purgatorio p●…det omnis Indulgentiatum estimatio; The whole price of Indulgences hangeth on Purgatory. Purgatory again hangeth altogether upon the necessity pretended to lie upon the faithful, of their fully satisfying (through their payment to God) the Divine Justice for their sins.  
As for the necessity lying upon the faithful, of their satisfying (through payment to God) the Divine Justice for their sins, the same is overthrown already, and by consequence also Purgatory; nevertheless I have not said (for the doing thereof) so much against the Doctrine of the one, but as much may be said also against that of the other; for that the faithful go after this life into a place of fire and torments, and there remain till they are purged with satisfactory punishments, which is the Papists Doctrine of Purgatory; first overthroweth the Faith of the Gospel. It is heavy news, not glad tidings, that they which believe in Christ, shall besides their manifold crosses and punishments in this life, go afterward to a place of far greater grief and sorrow. The glad tidings of our Saviour Christ are quite contrary, who saith, Verily, verily, I say unto you, he that heareth my words, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life, Joh. 5.24. And yet none can deny, but this is the Faith of the Gospel, this is the glad tidings to all true Christians and Believers in Christ; and the same is confirmed by a double Oath, that they which hear his Word, and believe in God his Father, have everlasting life; that is, are as sure of it, as if they had it already, and shall not come into condemnation, either of temporal punishment after this life, or of eternal, but have passed from death to life; that is, from hence, to joy and felicity.  
Moreover, the Prophet David saith unto God, If thou Lord wilt be extreme to mark what is done a miss, who is able to abide it? Psal. 130.3. intimating to us, that God will not call his to a strict account. Christ will not be ashamed of those that are his, before God and the holy Angels, Luk. 9.16. There shall be no condemnation to them that are in Christ Jesus, Rom. 8.1.  
Almighty God having completed in six days the Creation of the World, the seventh day rested from all his Works; even so, Christ having wrought our Redemption, all that do here truly believe in him, and are careful to perform good works, at their departure hence, shall enter into rest. They shall not need to fear Purgatory; but as God rested from all his labours, so they shall rest from all their troubles. This was declared to S. John from Heaven; I heard a voice (saith he) from Heaven, saying unto me, writ, blessed are the dead which die in the Lord; from henceforth, even so saith the Spirit, for they rest from their labours, and their works follow them, Rev. 14.13.  
The like is testified by the Prophet Isaiah, who speaking of the death of the Righteous, saith, The righteous is taken away from the evil to come; he shall enter into pence, they shall rest in their Beds, each one walking in his uprightness, Esa 57.1.2.  
Poor Lazaries was no sooner departed this life, but was carried by Angels into Abraham's bosom, where he was comforted and refreshed, Luk. 16.22. Jesus Christ said to the good Thief at his death, This day thou shalt be with me in Paradise, Luk. 23.43. And good old Simeon made no account but to enter into rest after his death, saying, Lord, now let test thou thy servant departed in peace, Luk. 2.26.29.  
S. Paul saith. If God be with us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Rom. 8.31, 32. Here is the Riches of all good Christians, God so loved them, that he gave them his Son; how much more will he not give them all things else? But they are sinners, they are unprofitable servants, they are Prodigal Children, this will turn away God's favour from them: but against this heavy news here is comfort, who will lay any thing to the charge of Gods Chosen? It is God that justifieth, who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request for us. Rom. 8.33, 34. Though we often displease God, even daily, yet we know Christ is his beloved Son, in whom the Father is well pleased, and for whose sake we are accepted. And those whom he accounteth his, 'tis in vain for Satan to strive against; for they appear before God clad in the righteousness of Jesus Christ.  
Since this therefore is the glad tidings of the Gospel, (to wit, That he that heareth the word of Christ, and believeth in him that sent him, hath everlasting life, and shall not come into condemnation, but hath passed from death to life; and is confirmed also by all the aforesaid Testimonies) let the Deaf Papists, and all Counterfeit Catholics, which will neither hear his Word, nor think they are bound to know and understand it; take heed, lest by this their obstinacy and stopping their ears, to go, not into Purgatory, but into Hell; for S. Paul saith (and no doubt he said it not in vain, but it shall have its force in some, and therefore mark it well) The Lord Jesus shall come himself from Heaven, with his mighty Angels, in flaming fire, rendering vengeance to them that know not God, and obey not the Gospel of our Lord Jesus Christ, 1 Thes. 1.8. And how can they obey the Gospel, when they know it not, and refuse to hear it? neither shall their Ignorance, the blind Mother of their Devotion, excuse them, for Christ shall render vengeance to them that know not God.  
Secondly, The Doctrine of Purgatory is against the Authority of Christ; for he saith, Father, I will that they which thou baste given me be with me, even where I am, that they may behold my glory which thou hast given me; for thou lovedst me before the foundation of the World Joh. 17.24. This is Christ's Will: And what Pope, what Devil can withstand it? and he excepteth none. All his shall be with him; all good Christians, as well great as small; all his Members, as well weak as strong, he will not suffer the least of them to endure a moment the Fire of Purgatory: And when this shall be, that they shall be with him, S. Paul plainly expoundeth, at the hour of their deaths; and therefore (not doubt) upon the Gospel grounding his Faith, he saith, I desire to be loosed, and to be with Christ. This was the cause he desired to be loosed out of the bonds of this sinful flesh, that he might be with Christ, as our Saviour here hath promised; and not to him only, but to all that his Father hath given him, to all his. And in another place, S. Paul, speaking of all true Christians, saith, We know that if our Earthly House of this Tabernacle were dissolved, we have a building of God, a House not made with hands, eternal in the Heavens, 2 Cor. 5.1. So that all the faithful have but two houses or dwellings, the one Earthly, the other Heavenly; they have none at all in Purgatory. And he addeth further, God hath given us the earnest of his Spirit; and therefore we always are of good courage, knowing this, that being at home in the body, we are absent from the Lord (for we walk by Faith, not by Sight,) yet we are of good courage, and we desire rather to go out of the body, and to be at home with the Lord, 2 Cor. 5.5, 6, 7, 8. Behold here are but two Estates of the faithful, of those that are Jesus Christ's, that have received the earnest of his Spirit, either to be at home here in the body, and to be Strangers with the Lord, to walk by faith, not by sight; or else to go out of the body, and to see his glorious Majesty, there shall be no middle place to stay them in the way. And here this their assurance, this their good courage, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is twice repeated; they fear not the performance of his promise, they fear no Purgatory, no torment in the way: let their Adversary, the Devil, do what he can against them in this life, hereafter they are sure he cannot hurt them: Behold, saith S. John (speaking of this life) the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: Be thou faithful unto death, and I will give thee a Crown of Life, Rev. 2.10.  
Thirdly, The Doctrine of Purgatory destroveth the Testimony of the Fathers; for the Fathers (both Greek and Latin) testify the quite and clean contrary: Gregory Nazianzen saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I believe the words and say of the wise, that is, that every good soul fearing God, being delivered from the body (which here it hath on Earth) and separated from it, is presently admitted to the enjoyment and contemplation of the good which is reserved for it, and possesseth admirable pleasures. Justin Martyr in the 75. Question of the Book of Questions and Answers to the Orthodox, at the end of his works saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the soul is departed out of the body, presently a separation is made of the good from the bad, for they are carried by Angels to the places fit for them; the souls of the good into Paradise, where the Angel's resort, and are conversant, but the souls of the wicked into hell. chrysostom in his fourth Homily upon the Epistle to the Hebrews, speaking of Hymns and Prayers that in his time were used at the Burials of the Dead, saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What signify these burning Tapers, but that we bury the Champions of Christ? and these Hymns, but that we glorify God, and give him thanks, because he hath crowned the Dead, and delivered him from all pain and grief. And in his second Homily upon Lazarus, he saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. While we are here on Earth, we have fair hopes, but as soon as we have left this world, it is no more in our power to do Penance, or to undo or amend that which we have committed and done upon Earth. And the same is affirmed by Epiphanius, in his second Book of Heresies, in the 39 Heresy, which is the Heresy of the Novatians; and moreover he there addeth, that when the Soul hath left the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Barns are shut up, the time is accomplished, the Combat is ended, the place of Lists is empty, and the Crowns are given. S. Ambrose in his Book of the benefit of Death, Chap. 2. speaking of the day of Death, saith; Cùm dies advenerit, intrepide ad Abraham Patrem nostrum proficiscamur, intrepide pergamus ad illum caetum justorumque conventum, ibimus enim ad Patres nostros, ibimus ad illos nostrae fidei praeceptores, ut etiamsi opera desint, fides opituletur, defendatur hareditas. When that day cometh, we go assuredly to our Father Abraham, to the Assembly and company of the Just: For we shall go to our Fathers, we shall go to the Teachers of our Faith, to the end, that although our works fail us, our Faith may secure us, and the Inheritance be kept for us. And again, in the same Book, Chap. 8. he saith: Insipientes mortem quasi summum malum, Supientes quasi requiem post labores, & finem malorum expetunt: Fools fear Death as the chiefest evil, but wise men desire it, as a rest after their Travels, and the end of their evils. S. Cyprian in his first Treatise against Demetrian, saith; Aevi temporalis fine completo, ad aeterna vel mortis vel immortalitatis hospitia dividimur: This temporal life being ended, we are sequestered into the habitation either of eternal death, or eternal life. And towards the end of the same Treatise, he saith; Quando istinc excessum fuerit, nullus jam locus paenitentiae est, nullus satisfactionis effectus. Hic vita aut amittitur aut tenetur, hic saluti aeternae cultu Dei, & fructu fidei providetur: When we are gone from hence, there is no more place of Penance, no effect of satisfaction, life is here either lost or won; Everlasting Life (by the worship of God, and the fruits of Faith) is here provided for: And moreover in his Book of Mortality, he saith; Deus tibi de hoc munde recedenti, immortalitatem pollicetur atque aeternitatem, & tu dubitas? hoc est Deum omnino non nosse: God at thy going out of this world, promiseth thee immortality and eternal life, and dost thou doubt hereof? this is not to know God at all as thou shouldst. S. Augustine in his 54. Epistle to Macedonius, saith; Morum porro corrigendorum nullus alius quam in hac vita locus, nam post hanc vitam quisque id habebit, quod in hac sibimet conquisierit: There is no other place to correct our manners and conditions, but only in this life; for after this life every man shall have that which he hath purchased to himself here in this world. In his 13th Book of the City of God, Chap. 9 he saith; In requie sunt animae piorum à corporibus separata: impiorum autem paenas luunt, donec istarum ad aeternam vitam, illarum vero ad aeternam mortem quae secunda dicitur, corpora reviviscant: The soul of the godly being separated from their bodies, are in rest; but the souls of the ungodly suffer punishment, until the bodies of them do rise again unto everlasting life, and the bodies of these to eternal death, which is called the second death. In his Book of the Vanity of the World, Tom. 9 Chap. 1. he saith; Scitote quod cum anima à corpore evellitur, aut in Paradiso pro meritis bonis collocatur, aut certe pro peccatis in inferni tartara praecipitatur: Know, that when the soul departeth out of the body, it is presently placed in Paradise, because of her good works, or is thrown down headlong into the Pit of Hell, because of her sins. And in the second Sermon of the Consolation of the Dead, which is in the ninth Tome of his works, he saith; Recedens anima ab Angelis suscipitur & collocatur aut-in sinu Abrahae, si fidelis est, aut in carceris inferni custodia, si peccatrix est: The soul going out of the body, is received and placed in Abraham's Bosom, if it be faithful; or in the Infernal Prison of Hell, if it be sinful. And moreover in his 232. Sermon against Drunkenness, he saith; Nemo se decipiat, Fratres, duo enim loca sunt, & tertius non est ullus: Qui cumt Christo regnare non meruerit, cum Diabolo absque dubitutione ulla Peribit: Let no man deceive himself, my Brethren, there are but two places, and a third there is not any: He that shall not merit to reign with Christ shall without doubt perish with the Devil. S. Hierome upon the ninth of the Prophet Amos saith; Quando anima vinculis larata-corporit, volandi quò velit sive quò ire compellitur propter tenuitatem substantiae habuerit libertatem, aut ad inferna Ducetur, aut certe ad Coelestia sublevabitur: When the soul loosed from the bonds of the body shall be at liberty, because of the lightness of its substance, to fly whither it will, or whither it is constrained to go, it shall either be carried to Hell, or without fail be lifted up to Heaven. And Gregory Nyssen in the Book of those that sleep, saith; Per mortem soluto Bello quod in nobis est, pacem mens agitat: The War that is in us being ended by death, our souls rest.  
Yea, the Fathers were so far from believing that faithful souls are tormented in fire until theresurrection, (as the Papists would make men believe) that very many of them held, that the soul separated from the body could not suffer any torment. chrysostom in his 39 Homily upon the first Epistle to the Corinthiane saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Although the soul remaineth, although it were ten thousand times immortal, as in truth it is, it shall not without the body receive those unspeakable blessings, nor suffer any punishment. Gregory Nissen in his third Oration upon the Resurrection of Christ, saith; Animam per se separatim ignis nunquam attigerit, nec tenebrae quidem ei molestae fuerint, utpote quae oculis caret, etc. Fire can never touch the soul separated from the body, neither can darkness be troublesome to it, because it wanteth eyes, etc. Tertullian in his Apology, Chap. 48. saith; Neque pati quicquam potest anima sola sine stabili materia, id est, Carne: The soul alone cannot suffer any thing without solid matter, that is, the Flesh: Another affirmeth, that it is injustice to punish the soul for sin before the Resurrection, in regard the body hath been partaker with her; but he will have the body and soul, as they have sinned both together, to be punished both together; saying, If sins shall be punished before the Resurrection, God shall not deal justly with the soul, for she alone would be put to suffer the punishment of those things which she offended in the life, at the porturbation of the body, drawing her to these appetites and motions. And according to S. Ambrose (in his tenth Chapter of the Book of the benefit of death) all the punishment that souls suffer, being separated from their bodies, is, that they remain in great fear and disquietness, attending the punishment that is prepared for them at the latter day.  
Fourthly, The Doctrine of Purgatory condemneth the practice of all Christian Churches: For it cannot be but an exceeding great breach of duty in them all (but especially in those that believe the souls of the dead may be benefitted by the prayers of the living) if they do not pray for the souls therein: for this is not to do by others, as they would have others to do by them; and therefore is against both the Law and Prophets, and directly opposite to the Command of Christ.  
And that this is the continual practice of all Christian Churches, is manifest; for the Greek, and all other Eastern Churches, notwithstanding they daily pray for the dead, yet they never pray for the souls in Purgatory, for indeed they believe there is no Purgatory; but the prayers they offer up for the dead, are, that they may be saved at the Resurrection.  
Likewise the Church of Rome, although it pray daily for the souls departed, yet it never prayeth for the souls in Purgatory, nor once craveth their deliverance thence.  
And although this may seem strange, in regard of the many Masses she daily (by her Priests) undertaketh to say for the souls therein, yet if we consider the reason, 'tis no wonder at all: for when the prayers used in her said Masses were first hatched, she did not believe of her now Purgatory, but the belief thereof (through the great profit she perceived might thereby accrue to her Pope and Clergy) hath been infused into her fancy since. And to the end the same may appear truth, to wit, that she prayeth not at all for the souls in Purgatory, I shall here give you an account of the prayers she at any time useth for the souls departed.  
The first of which is a very foolish prayer, in the Canon of her common Mass, the which is this; Memento etiam, Domine, Famulorum & Famularum tuarum (here is made a particular mention of certain particular dead Folks, whom it pleaseth the Priest to name, and after is added) qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis, etc. Remember, O Lord, thy Servants and Handmaids that have gone before us with the sign of Faith, and sleep in the sleep of Peace. To these, O Lord, and to all those that rest in Christ, we pray thee that thou wilt grant place of comfort, of light and peace, through the same Christ our Lord, Amen. I call this prayer foolish, because it speaketh against itself: For first it confesseth, that the dead do sleep in the sleep of Peace, and that they rest in Christ; and yet notwithstanding afterward it desireth that God would give them place of comfort, of light and peace; For if they sleep in the sleep of Peace, and rest in Christ, have they not the place of peace? What need is there to ask that those that sleep in peace, should have the place of peace? Is it not all one to sleep in peace, and to have the place of peace? to rest in Christ, and to have the place of comfort? If souls be tormented in Purgatory, yet they are not dead in their torment there; how therefore can they be said to rest: Peradventure the Defenders of the Canon of the Mass will answer, that this prayer speaketh of the body, when it saith, that the dead sleep, and not of the soul. Well, suppose it do; for the soul indeed sleepeth not, but only the body: but it saith also, that they have quietness and rest; which speech cannot well be understood of the body, but of that part that may be troubled; for what rest can it be, to rest in that part that can feel no manner of thing without the soul; and to be troubled in that part which, indeed, feeleth and liveth? When they say in their service for the dead, Requiescant in pace, let them rest in peace, doubtless they mean to speak of the soul, and not of the body; forasmuch as there is no need to pray that the body of the dead should rest, because that of necessity it doth rest; but the soul may (as they think) have trouble and pain in Purgatory; and therefore they pray that they may have rest, as concerning the foul. S. John in the Apocalypse, when he saith, Blessed are the dead which die in the Lord: Why doth the Spirit say, that from henceforth they rest from their labours? Will we say, that he speaketh there of the rest of the body, and not of the soul? If he speak of the body; what Prerogative have the bodies of the Just until the day of Judgement, more than the bodies of the Wicked, since the one and other would rest equally, and there would be no difference in this point? And yet S. John maketh a difference between them, for he calleth them the Dead in the Lord; that is to say, the Just blessed. And why blessed? because that from henceforth they shall rest from their labour, and be in quiet; giving to understand, that the other do not rest from their labour, but have more than ever they had, because they be damned to everlasting pain. So that when the rest of the Just is spoken of, there is meant the rest of the soul, and not of the body. Being then thus, that this prayer in the one part affirmeth that the Just sleep in peace, and rest in Christ, and in the other part desireth that God would give them a place of peace and comfort, it plainly appeareth, that this prayer speaketh against itself, and is absurd and foolish. But to return to the matter in hand in the said prayer, you see, is no mention at all of the souls that broil in Purgatory, but of the souls that sleep in peace, and rest in Christ.  
The second prayer by which she prayeth for the souls departed, is a prayer in her Mass for the dead; and the same desireth, that the soul of the Man or Woman departed (to wit, for whom it prayeth) may not be given into the hands of the Enemy, but be received by the holy Angels, and carried into the Country of Paradise; to the end that having believed and hoped it may not suffer everlasting pain, but possess everlasting joys.  
But here she neither speaketh of the pains of Purgatory, nor prayeth for the souls in Purgatory, for such a request doth not agree with the pains of Purgatory; for the pains of Purgatory (they say) are temporal, but the pains mentioned in this prayer are eternal? Neither doth it agree with the souls in Purgatory, for the souls in Purgatory she will have to be such as departed this World in the state of Grace, which (as she granteth herself) are neither in peril, nor possibility of suffering eternal pain; whereas the souls prayed for here (as the prayer itself giveth us to understand) are such as are subject and liable to eternal damnation, for it prayeth they may not be given into the hands of the Enemy, nor suffer everlasting pain.  
The third prayer with which she prayeth for the souls departed, is also in her Mass for the Dead, and is commonly called the Offertory, the which is as followeth: Domine Jesus Christ, Rex gloriae, libera animas omnium fidelium defunctorum, de manu inferni, & de profundo lacu, libera eas de ore leonis, ne absorbeat eas tartarus, sed signifer S. Michael repraesentet eas in lucem sanctam, etc. O Lord Jesus Christ, King of Glory, deliver the souls of all faithful dead, from the pains of Hell, and from the deep Lake, deliver them from the mouth of the Lion, that Hell may not swallow them up, but that thy Standard-Bearer S. Michael may present them in the holy Light, the which in time passed thou didst promise to Abraham and his Seed.  
But in this Offertory, you see, there is not a word spoke of Purgatory, but of Hell, and the deep Lake, and the Mouth of the Lion; all which cannot agree with Purgatory, but with the place of the damned. Likewise the souls here spoke of, cannot be the souls in Purgatory, for they (as she holdeth herself) are not in the least danger of being swallowed up into Hell; however so far therein, but that S Michael their Standard-Bearer (as she calleth him) may be able to present them (when it shall please God) into the holy light: but this prayer desireth, that the souls it prayeth for, may not be swallowed up into Hell, and in such sort, but that S. Michael their Standard-bearer may present them into the holy light.  
Her other prayers for the Souls departed, are certain Ejaculations; to wit, Fidelium animae per misericordiam Dei requiescant in Pace. Let the faithful Souls by the mercy of God rest in peace. Requiem aeternam dona eis domine. Give them, O Lord, eternal rest. A Porta inferi erue Domine animas corum. Deliver their Souls, O Lord, from the gates of Hell.  
But in these Ejaculations also, there is no mention at all, either of Purgatory, or of the Souls in Purgatory; and besides the Ejaculations also are needless: For as for the rest here spoke of, (She acknowledgeth in the aforesaid Prayer in the Canon of her common Mass) they have the same already; and as for the Gates of Hell they never enter them. But suppose they did enter them, out of Hell there is no redemption, and so she prayeth in vain. This latter also, and moreover the two prayers before mentioned in the Mass for the dead, are no better than blasphemous; for they give us to understand, that the Souls of the Faithful departed this life, may be damned in Hell; and that, to all Eternity.  
15ly. The Doctrine of Purgatory robbeth God of his Justice. For since the sins of the Faithful are sufficiently satisfied for by the Death of Christ, since God in him forgiveth them; and since all such Souls as the Church of Rome would have in Purgatory, are (as she affirmeth herself) void of fault; having (as she faith) all their guiltiness first taken away, and the same forgiven them here in this world: It followeth necessarily, that if God punish them, (and Purgatory the Papists say is a place for that purpose) he punisheth Souls that are no longer guilty, taketh vengeance of sins that are already pardoned, and exacts debts that are already paid, taking two payments for one and the self same debt, and two satisfactions for one and the self same sin, to wit, the Passion of Christ, and the pains of Purgatory, and this notwithstanding the first was entire. 'Twould be very unjust for us, to deal thus with our enemies; how much more than for God to deal thus with his Children.  
6ly. The Doctrine of Purgatory maketh God a mocker; for God would absolutely mock us, did he but sa to us as the Doctrine of Purgatory would have him; to wit, I will forgive thee, but yet I will punish thee. I forgive thee thy debt, but thou shalt pay me. For our sins are debts, the payment whereof is the punishment.  
In fine, we need not go any further to confute the Doctrine of Purgatory, than to the Romanists own Tenants. For if the Pope be infallible, as the Romanists hold and affirm he is. Pope Gregory the first, in his 13. Book upon Job, Chap. 20. telleth us plainly, that Quia authoris nostri gratia redempti sumus, hoc jam coelestis muneris habemus, ut cum de carnis nostra habitatione subtrahimur, mox ad coelestia premia ducamur. Because we are redeemed by the grace of our Creator, we have this heavenly gift, that when our Souls depart out of this fleshly habitation, we are presently carried to the heavenly rewards. Likewise, if the Book of Wisdom be Canonical, as they hold it is, and the Souls in Purgatory be the Souls of the Righteous, as they also hold; the same is as clear and as evident a testimony against it as may be. For 'tis said there, The Souls of the Righteous are in the hands of God, there shall no Torment touch them, Wis. 3.6.  
The Papists allege certain places of holy Scripture, to prove their pretended Purgatory, but against their true sense.  
First they allege Mat. 12.32. where Christ speaking of the sin against the Holy Ghost, saith; It shall nor be forgiven in this world, nor in the world to come. And thereby they would imply, that some sins shall be forgiven in the world to come, which they say is, Purgatory.  
But Purgatory cannot be said to be the world to come, because (as they say) 'tis already in being. Besides Purgatory (they say is) is a place of torment and Punishment, and not of pardon: And moreover (according to their own Doctrine) sin is pardoned before the Souls enter into Purgatory. The sense of this place is as clear as may be. Not to pardon sin, is to punish it. And Jesus Christ declareth, that God will punish the sin against the holy Ghost, both in this life, and at the day of Judgement, which in Luk. 20.35. is called the other world.  
2ly. They allege Luk. 12.58, 59 where 'tis said, Whilst thou goest with thine Adversary to the Magistrate, as thou art in the way, give diligence that thou mayest be delivered from him, lest he draw thee to the Judge, and the Judge deliver thee to the Officer, and the Officer cast thee into Prison. I tell thee, thou shalt not come out thence, till thou hast paid the very utmost Mite.  
The Way they would have to signify Life the Magistrate God, the Prison the Fire of Purgatory, the Officer they know not who, and the Adversary the Devil; and so by consequence they would have us to agree with the Devil: And that we are in the way with the Devil; For S. Matthew speaking of this same passage, rendereth it thus, Agree with thine Adversary quickly, whilst thou art in the way with him, Mat. 5.25. For these very reasons, some of them would have the Devil to be the Sergeant and the Law the Adversary; but this mendeth not the matter at all but maketh it worse. For doth the Devil draw the faithful into Purgatory? are we in the way with the Law? Is the Law of God our Enemy? are we to seek means to deliver ourselves from it, and to shake off its yoke? for 'tis said here, that we must give diligence in the way, that we may be delivered from the Adversary. And if this Prison be Purgatory, and Souls must stay therein till such times they have paid the very utmost mite, how cometh it to pass that the Pope by Indulgences may deliver them out from thence before.  
But this their comment is a mere Fiction, and is not the sense of this place of Scripture. Christ here exhorteth us to peace and Unity, and would not have us to strive and contend one with another in law This is affirmed by S Ambrose, who in his exposition hereupon, saith; that Christ speaketh here, De reconciliand a pace dissidentium Fratrum. Of making peace between Brethren at strife.  
3ly. They Allege 1 Cor. 3.11, 12, 13, 14, 15. where 'tis said no other Foundation can any man say than that which is laid, which is Jesus Christ. And if any man build on this Foundation, Gold, Silver, precious stones, Timber, Hay, or Stubble; every man's work shall be made manifest, for the day shall discover it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is; if any man's work abide which he hath built thereupon, he shall receive wages; if any man's work burn, he shall suffer loss; but he shall be saved himself, yet so as it were by fire.  
The fire that is here spoke of, they would have to be the fire of Purgatory: but this cannot be for the fire mentioned here, doth not agree with the fire of Purgatory. For the fire of Purgatory (they say) burneth and punisheth the Soul, but this burneth and tryeth the works. The fire of Purgatory (they say) is real, but this is only comparative for 'tis said here, he shall be saved, yet so as it were by fire. Moreover from the fire of Purgatory (they say) are exempted Martyrs; but from this are exempted none, for 'tis said ●…wise here, it shall try every man's works.  
As for the sense of this place of Scripture, the day that is here spoke of, is the course of time we have to spend here in this life: Of which S. Paul speaking, 2 Cor. 6.2. saith, Behold, now is the accepted time: Behold now is the day of Salvation. And the fire that is here mentioned, is the heat of affliction, Persecution, and trouble we suffer in which course of time; of which S. Peter speaking, 1 Pet. 1.5, 6, 7. saith, We are kept by the Power of God through Faith unto Salvation, ready to be revealed in the last time: wherein we greatly rejoice, though now for a season (if need be) we are in heaviness through manifold temptations; that the trial of our Faith being much more precious than of gold that perisheth, though it be tried by fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ. And again, 1 Pet. 4.12, 13. My beloved, account not your fiery trial as though it were some strange thing happened to you, but as you are partakers of Christ's sufferings rejoice, that in the Revelation of his Glory you may triumphing be glad And Christ speaking of the same, compareth their heat to the scorching heat of the Sun. This place of S. Paul is thus also understood by S. Augustine in his Manual to Laurentius, Chap. 68  
Fourthly, They allege, Rev. 21.27. where the Spirit of God speaking of the Heavenly Jerusalem, saith, There shall enter into it no unclean thing. From whence they infer, there must needs be a Purgatory. But this maketh nothing at all for them; for he speaketh here (as the words following declare) of the profane and wicked, such as are not written in the Book of Life, but shall be cast into Hell: Besides, as for others, they may not be said unclean, for they are purged and cleansed in the Blood of Christ, Rev. 1.5. 1 Joh. 1.7.  
Fifthly, They allege 2 Mac. 1●…. where Judas Macchabeus caused Sacrifices to be offered for the dead: but this maketh rather against Purgatory, than for it; for the Author of the Book testifieth, that what Judas therein did, had respect to the Resurrection, and was that they might rise again to Salvation, and not that they might be taken out from the sire of Purgatory. Moreover, this Book is Apocrypha, for it is not found in the Original of the Old Testament, which is the Hebrew Bible; wherefore neither Jesus Christ, nor any of his Apostles, did ever quote the Books of the Macchabees, or any other of the Apocrypha: The Author himself says, that his intention in this Book is to make an abridgement of the History of Jason the Cyrenian: And shall the abridgement of a History be accounted Canonical, when the History itself was not Canonical? How therefore can it be sufficient whereupon to ground any point of Doctrine appertaining to our Faith? Also the Author, towards the end of his Book, doubteth whether he hath said well or no, and says, by way of excuse, that he hath done it as well as he could. This cannot be the Language of the Spirit of God, for it neither doubteth of its well doing, nor excuseth its self to men; and therefore the Doctrine of Purgatory may not be grounded upon this place. Besides, the Greeks do as much as what is mentioned here, and yet they utterly deny Purgatory. And S. Augustine in his Book of the care for the Dead, approveth prayer for the Dead, and yet in all that Book speaketh not one word of Purgatory.  
Lastly, Rather than they will have Purgatory utterly overthrown, they bring in S. Augustine, lib. 21. cap. 26. de Civitate Dei, doubting whether or no, after this life, there be any such thing as a purging fire; and thereby they imply, that there may be such a place as Purgatory. But this maketh nothing for them neither; for the fire that S. Augustine there doubteth of, is the fire that was held by most of the Fathers should be immediately after the Resurrection, when Christ cometh to judge the World, 
Lactan. l. 2. c. 21.  in which they believed that every man's works should be tried, which they call a Baptism of Fire, from which they exempt no man, no not so much as the 
Ambros. Serm. 20. sup. Psal. 118.  Apostles, or the Virgin 
Hilar. sup Psal. 119. in Par. 3.  Mary; but the Purgatory which the Papist dream of, they say is now in being, and endeth at the day of Judgement; and moreover, is not for all, but for certain persons which they by have not here fully satisfied God's Justice for their sins; which Purgatory S. Augustine putteth us out of doubt of, (though he doubts of the other) saying; 
Aug. l. ●…. c. 16. de Civit. Dei.  Purgatorias autem panas nullas futures opinatur, nisi ante illud ultimum tremendumque judicium. Unless, as 'tis thought at the last judgement, after this life there are no purging pains.   

CHAP. IU. Wherein is showed, that could a man satisfy (as the Papists say) beyond God's Justice, or the desert of his sins, yet those satisfactions superabounding, may not be given (as they pretend) to others.  
NOne but Christ could ever satisfy (through payment and recompense to God) the Divine Justice for sins: As for others, the best of us all are unable (as I have showed before) thus to satisfy for them, yea for our own sins, much less also for the sins of others. The Doctrine of the Papists, which teacheth that a man may thus satisfy, not only for himself, but withal have an overplus wherewith to accommodate and satisfy for others, and which the Pope may apply to others, is a mere Prodigy, a benefit which hath never yet accrued to us, or ever hereafter shall accrue to us, by any (even the greatest) of Christ's Saints: For if any of them should satisfy thus for others, it would follow, that Christ is not alone our Saviour, and this is manifestly false, for there is no Salvation in any other, neither is there any other Name given under Heaven whereby we must be saved, Act. 4.12. Nevertheless should or could they do it, and did they undertake it, 'twould not be accepted of; for every man (as the Scripture saith) shall bear his own burden, Gal. 6.5. Every man shall receive his own reward according to his own labour, 1 Cor. 3.8. And a man can by no means redeem his Brother, or pay a Ransom to God for him, Psal. 49.7 What a bold presumption is it therefore for the Papists to go about to persuade us, that God will accept the Fast, Whip, and Pilgrimages of S. Bennet, or S. Francis, in payment of the punishment due to the sins of others: Besides it is needless, for the satisfaction of Jesus Christ is sufficient for us, without an addition of the Whip of the Saints. It is likewise to accuse God of injustice, to think that he hath sent any one more sufferings than his sins have deserved; and is also to take the height of sin amiss, not knowing how great punishments are due to it, since our Saviour Christ saith, Whosoever shall say unto his Brother, thou Fool, shall be in danger of Hell Fire. Moreover, it is a mere mocking of the Saints, to set them to do that which is already done.  
As for the Pope, he need not so much concern himself, to take souls from Purgatory which are not there: But suppose they were there, since they are the souls of the faithful, for which Christ intercedeth with his Father, and that continually, how cometh it to pass that they come not out from thence at Christ's Intercessions, and yet come out at the Pope's Pardons? Besides, what doth the Pope in this his taking out of souls from Purgatory, but exalt himself above God? for if it be Gods Will to punish his Children in a fire, why will not the Pope suffer him to punish them as it pleaseth him? Moreover, 'tis plain, that if the Pope will needlessly take souls from Purgatory, he doth it without Authority, for the Power of the Keys (by which he pretends to do the same) extendeth not to the Dead; for if Christ thereby gave him power to unbind and unloose upon Earth, yet he gave him not the power of losing under the Earth. If also (according to the Romanists own Doctrine) satisfactions be meritorious, and a man must first merit here on Earth what he afterwards hath in Heaven, and cannot merit here so much, but he may have a reward there to equalise it; what an unjust thing is it for the Pope, when a Monk or Friar having watched, fasted, whipped, trotted to Rome, yea it may be to Jerusalem, on Pilgrimage, and this to obtain a more than a common reward in Heaven, is no sooner got to Heaven, but he is divested of all his superabundant Merits, and is forced to take up there with what place the Pope (though on Earth) is pleased to leave and appoint him, and to admit a stranger (in some respects it may be to God himself) to enjoy the fruits of his travel. Moreover, what an unjust thing (if he have such power) is it in him, to tie the remission of sins to certain places? So that although a man should do ten times the Devotion elsewhere, yet he should not have the same Pardon. I would fain know of the Romanists, who hath put the Saints superabundant sufferings into their Church's Tressury? who gave the same into the Pope's Custody? when and where this distribution did first begin ●… how we shall be assured that God will take the same for current payment? wherefore the Chief Prelates, mentioned in the Old Testament, had not such Treasuries wherein ●… the sufferings of Noah, Abraham, and Moses? wherefore Christ and his Apostles did forget to speak of this Treasure? and why they suffered such surplusage to be lost by ill Husbandry? or what shall become of the many thousand years' Indulgences which a man may obtain more than he hath need of? Certainly these Indulgences are most horrible Pollutions, whereby the Church of Rome is most nastily corrupted.  
FINIS.