I. The church is governed of Christ.

We believe that as all things were made, have their being, and are ruled by Christ (Col. 1:17), so He also governeth the Church which is His kingdom and His body (Eph. 1:23), by a more peculiar means than all other things, as being Author, King, and Head of the same, as the angel saith of Christ, "And He shall reign over the house of Jacob for ever" (Luke 1:33); and the apostle, that He is "as a Son over His own house; whose house are we" (Heb. 3:6); that is, the Church. And in another place, that He "is the Head of the Church: and He is the Saviour of the body" (Eph. 5:23).

II. Christ ordereth His Church partly by Himself, and partly by assistance of fellow laborers.

But the government wherewith Christ guideth His Church we know to be twofold: One, wherein He of Himself, and by His Holy Spirit, without any help or service of man, reigneth inwardly in the hearts of believers, and worketh in them to will and to perform (Phil. 2:13), and is even All in all (Eph. 1:23). And moveth unto that which is good, defending us from evil against Satan, the world, and all our enemies. The other, wherein He so guideth the church, as He also vouchsafeth to use the help and ministry of others, as well angels as men especially, to the preservation of the church. As of angels the apostle speaketh, they are ministering spirits, "sent forth to minister for them who shall be heirs of salvation" (Heb. 1:14); and of men he saith, we are God's ministers, by whom ye have believed (1 Cor. 3:5,9). For like as in a man the head of itself, by virtue of the mind which liveth and worketh chiefly therein, doth so rule the whole body that it also useth the help of every member to the profit of the whole body--so Christ the Head of the Church doth in like sort bear Himself in the government thereof, not for His own cause, or that He needeth our ministry, but doeth it for our necessity, yea for our manifest commodity and honor.

III. A difference between the ministry of angels and of men.

By the way we acknowledge a difference between the ministry of angels and of men, since the angels are not sent either to teach in the church, or to administer sacraments, but to perform other duties and those for the most part invisible. Neither come they ordinarily always and to all, but at such time and to such persons as God sendeth them. But the ministry of men is apparent and perpetual, and pertaineth to everyone.

IV. It was most advisedly done that angels should not teach in the church, but men.

And we know it was most wisely and advisedly done of God, that Christ should teach in His church, not by angels but by men. Both because we cannot more willingly suffer ourselves to be informed familiarly of our equals than to be taught of spirits of a far differing nature, with an unacquainted majesty; and also, because we might more easily be deceived of Satan, falsely feigning himself to be sent of God and transforming himself to an angel of light. And those surely in our judgement are two not the least causes why the Son of God, when He was to fulfill the office of a teacher in the church, would be made a man and our brother, and familiar, and like unto us in all things, sin only excepted (Heb. 4:15). Whereto that same tendeth: "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee" (Heb 2:12); and that same, He "hath in these last days spoken unto us by His Son" (Heb. 1:2), namely, being now made man and living familiarly in the church.

V. There be two kinds of men especially, whose ministry Christ useth to the government and preservation of the church.

And although there be not one member in this whole great body of the church, but Christ useth the same to some profit of the other members, and so of the whole body, as Paul teacheth (1 Cor. 12:7), yet we acknowledge two principal kinds of men whose help and service He is wont [inclined] to use for the government and preservation of the church. Namely, first, teachers and others to administer the Word, sacraments, and other ecclesiastical duties. Then, godly princes and magistrates whose ministries or offices we confound not, but acknowledge them to be distinct and very diverse, among which differences this also is not the least, that the ministry of teachers is always very necessary to the church, but of political magistrates not so. Since the former the church cannot be without, but the other, it often hath wanted [lacked] and may want [lack] them.

VI. About what matters especially the ecclesiastical ministry is employed.

But as the sum of Christian piety consisteth in three things: In faith in Christ; in continual repentance--that is, in the mortification of our flesh, and of our sins, and quickening of the spirit; and lastly, in charity towards our neighbor, so also we acknowledge three principal parts of the ecclesiastical ministry: First to teach and to preach the Word of the gospel, and also to administer the sacraments, and offer up the public sacrifice of praise to God through Jesus Christ; secondly, to

XX....declared by the apostles. And lastly, to do all such things which, though they be not expressed in the Scriptures, yet do belong to order and to decency, and do make for edification and not for destruction, according to the general rule given by the apostle, that all things ought to be done in the church in order, decently, and to edification (1 Cor. 14:40). Neither think we that any authority is given unto ministers beyond the bounds of the Word of God, or to any other end than for edification. And therefore we deny that one bishop or all bishops together have authority to appoint anything against the Scriptures, to add or detract anything, or change anything in them; to dispense with the commandments of God; to make new articles of faith; to institute new sacraments; to bring new rites into the church; to prescribe any laws which may bind consciences or may be thought equal to God's law; to forbid any things which God hath granted and left free; or lastly, to command anything without the Word of God, as necessary to salvation, since not the whole church can have or truly be said to have this authority.

XXI. The bishops, which are also princes, their political authority is not denied.

By the way we disallow not but that bishops--which are also princes--besides their ecclesiastical authority they have also their political rites and secular powers, even as other princes have, [i.e.] the law of commanding in secular causes, the law of the sword; some of them the law of choosing and confirming kings and emperors, and of directing and ordering other political matters, and to constrain people that are their subjects, to do them obedience. And therefore we confess that their political commandments, which may be kept without breach of God's law, are to be obeyed by their subjects not only for fear, "but also for conscience sake" (Rom. 13:5). For we know that all power is of God, and "whosoever...resisteth the power, resisteth the ordinance of God" (Rom. 13:1-2); and that kings are to be honored, and that we ought to be subject to our princes and rulers in all fear, not only to the good and courteous, but also to the froward and unjust (1 Pet. 2:17-18).

XXII. Marriage ought to be free as well to ministers of the church as others.

And we believe that this is very necessary and behoveful [behooving or conducive] to honesty, to the salvation of ministers, and to the honor of the ministry itself, and consequently to the true government of the church, that it should be permitted as freely unto them as it is to all laymen (as they call them) to marry, since Christ forbade it to no kind of men. Nay, speaking of single life He said, that not all men do receive this (namely, to lead a single life), meaning that which the apostle in round words expounded, namely, he which cannot contain, he must marry a wife (1 Cor. 7:9). For "marriage is honourable in all, and the bed undefiled," as with the apostle we confess (Heb 13:4).

XXIII. It is good and commendable if any being endowed with the gift of continency [continence] abstain from marriage.

Meanwhile we deny not but they which are endowed of God with the gift of a pure, single life, they may more fitly attend upon divine causes, and more easily serve the church than they which are married, by reason of many grievous cares and troubles which marriage bringeth with it, and whereby oftentimes, even against our wills, we are drawn away from following the divine causes to deal in domestic and troublesome businesses of this life. As the apostle also saith, "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife" (1 Cor 7:32-33). And therefore as these men have their just commendation which do therefore take a wife, that they may live with a clean and pure conscience to God, so also do we think them worthy to be commended who therefore choose to themselves a chaste, single life, that they may the better employ their labor on the church, and in the same do live so long as they can.

XXIV. Marriages are to be contracted in the Lord, and are reverently to be esteemed.

And we know and confess that all marriages ought to be contracted in the Lord, by the law of nature and the law of God, yea, and by honest customs of all places, and are reverently to be esteemed (1 Cor. 7:39). And that no man may put away his lawful wife unless it be for fornication (Matt. 19:9). But if any unbelieving woman, through hate of religion, will not remain with a believing husband, he ought not by force to keep her. For one that is faithful is not in subjection in such things, but God hath called them in peace (1 Cor. 7:15).

XXV. Both he which hath put away an adulteress, and he which is forsaken of an unbeliever, may no less contract new marriage than he whose wife is dead.

We also believe that as well he which hath lawfully put away an adulteress, or is forsaken of an unbeliever, may marry again, as he whose former wife is dead. For that saying of the apostle is ever most true and profitable to all unmarried persons and widows: "It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn" (1 Cor 7:8-9).

XXVI. That some should be appointed in the church which should judge of matrimonial controversies.

But we allow not that any of these things be done in the church without the lawful knowledge, judgment, and sentence of the church, and some Christian magistrate, if there be one. And therefore that some godly, skillful and wise men ought to be appointed in the church which may discern and judge of matrimonial causes and these matters; that nothing be done rashly or unadvisedly, least everyone should think lawful whatsoever he listed; but all things should be done lawfully, to edification, and without injury to any (1 Cor. 14:26); and lest the Name of God should through us be evil spoken of among the infidels (Rom. 2:24).

XXVII. They which are rulers in the church ought to take care that the children of the faithful may be Christianly instructed, and that they may be taught in learning and honest arts.

With these is joined the care of children. We therefore believe it is very necessary to the continual preservation of the church, not only that each several man have a care to instruct his children in true godliness, in Christian duties, in learning, and honest arts, but also that the whole church have a special regard thereunto, that they may be made fit and profitable both for the church and commonwealth, whereto belong both public grammar schools, exercises of honest arts, and ecclesiastical catechizings.

XXVIII. Ministers with their families ought to be maintained with honest and liberal stipends.

We also believe that the church cannot well be governed unless such necessary maintenance be bestowed on the ministers, as whereby they and their family may live in an honest estate. For no man, except he have whereupon to live, can do his duty. And Christ saith, "The workman is worthy of his meat" (Matt. 10:10). And the apostle writeth largely thereof in more than one place, showing by many reasons that ministers which serve the churches ought to receive of the same church what so is needful for them (1 Cor. 9:7,etc.), and that they have good right to demand the same (1 Tim. 5:17, etc). So far from offense is it, that they should take it, as some would cavil. Yet notwithstanding covetousness, as well in all other as chiefly in ministers, we do with the apostle utterly condemn (1 Tim. 3:3,8); as also we allow not prodigality, and we teach that both these faults are to be shunned and avoided.

XXIX. The church goods should not be wasted, but be bestowed on the maintenance of ministers, and other godly uses.

And whereas many goods have in times past, and yet in some places are given to churches by the liberality of princes and other godly persons, we judge that if any church have such goods, great care is to be had that the same be not wasted, nor converted into profane uses, and much less into sacrilegious uses, nor feigned to be so converted, but to be only bestowed upon that purpose whereto they were given, even to a godly intent. And we well allow of that ancient partition of church goods, where one part went to the bishops--that is, to the teachers and ministers of the Word, and their families; another to the clerks--that is, to students and such as were ordained to the ministry of the church, and to them that attended on the church; the third part to poor people and travelers; a fourth part to repairing of churches and schools, to which part also belong not only the houses of ministers, teachers, students, libraries and books, all kinds of instruments and things necessary for churches and schools, but also spitals and hospitals, and other such like places where such live as are peculiarly to be relieved and cared for of the church.

XXX. What manner of temples or churches Christians ought to have; what language to use therein; what habit of apparel; what holy days to be kept; to whom they must pray; and lastly, that the ceremonies which were not prescribed by Christ and the apostles ought to be free.

And since it is none of the least causes why faithful people, so far forth as may be, are wont and ought to dwell together in the same cities, towns and villages, that they might not only privately among themselves daily nourish a common faith by godly conferences and practice mutual charity by Christian duties, but also that they might meet together in certain places, and at certain known times publicly to praise and pray unto God, to hear His Word, to receive the sacraments, to perform public works of charity towards the poor. Which things indeed cannot be done without language, without rites and ceremonies. Therefore concerning them also, what our opinion is, we will briefly declare. Seeing it is beyond all controversy that all things in the church ought to be done to edification, and all show of superstition ought to be avoided, we judge that true piety, and the church's edification requireth first, concerning places, that, if they may use the old and profaned temples, the same must be clean, purged of all idols, and all relics and monuments of idolatry and superstition. For "what agreement hath the temple of God with idols?" (2 Cor. 6:16). Moreover no language is to be used but that which is known to the whole congregation, for what edification can come to the church by an unknown language? The apostle surely commandeth them to keep silence in the church which speak languages, if there be no interpreter (1 Cor. 14:28). Thirdly, all pride and vanity of garments are to be shunned, and all those ornaments which do rather beseem the profane theaters of the Gentiles than the sacred temples of Christians, and which rather tend to delight the flesh than to edify the spirit. But all things must be done in the churches with most high reverence and modesty, as in the very sight of God and His angels. And albeit concerning the fashion of garments which ministers ought publicly to wear, either in their ministry or out of it, we do not think it a matter to be stood upon, that for it the peace of the church ought to be troubled. Yet where they come nearest to the simplicity of the apostles, there we judge the church rather to be approved. Fourthly, that upon every Lord's Day the congregation should come together and make a holy assembly, since we see that ever since the apostles' time that day hath been religiously consecrated and dedicated to that holy business. Next unto the Lord's Day we cannot but allow of the hallowing of those days likewise, wherein we keep the memory, and the ancient church did celebrate the nativity of our Lord Jesus Christ, of His circumcision, His passion, His resurrection, His ascension into heaven, His sending down the Holy Ghost upon the apostles. Upon other days, even as each church shall think to be convenient, so also let them call a holy assembly to the Word, to the sacraments, to prayers, or collects. But evermore let all superstitious observation of days be far from them (Col. 2:16). Fifthly, that prayers may be made to God only, and to Jesus Christ, without invocation of angels or any saints that are dead, even as the prophets and apostles did, and the whole ancient church, as it is manifest to be seen in the old collects, (to say nothing of God's own commandment) who will have this sacrifice of praise and of the mouth to be offered up to Him only (Heb. 13:5-6). Sixthly, concerning rites and ceremonies to be kept in the church, the same piety and edification of the church doth require that they should not so bitterly and sharply be controverted, as though the contention were upon life and death, but should be left to every congregation in free choice, as we read in Socrates and other ecclesiastical writers, it was in the old church. Concerning which matters in general, we allow and embrace both the epistles of Augustine to Januaries, for these tend to the church's edification.

XXXI. Public fasts ought sometime to be commanded, and the same are most profitable and commendable. Yet no man must be constrained to them.

It appertaineth also to a profitable government of the church, that as private fasts are in men's free choice, so also to the public fasts all men are to be counseled, but no man to be constrained. The commodity of fasts cannot sufficiently be commended, yea, it often happeneth that they are very needful, so that godly magistrates and ministers of the church are compelled to command public fasts unto the whole church for the appeasing of some grievous wrath of God, as it was wont to be done in the Old Testament, and in the primitive church. Not that by them we can deserve remission of sins, and mitigation of God's anger, but that by taming of the flesh, the spirit may be stirred up more fervently to call upon God, and to appease Him by faithful invocation. By the way it pertaineth to the church's edification, that no man's conscience be compelled and bound unto such fasts, since they ought to proceed from a free, willing, and truly humbled spirit, as also the apostle writeth of alms to be bestowed on the poor, that they ought to be done, not with heaviness or upon constraint, but as every man can find in his heart.

XXXII. At no time, not in the times of public fasts the faithful ought to be forbidden any kind of meats.

Hereof it also followeth that at no time, either of fasts or not fasts, any kind of meats is to be forbidden to any, since none of these things can defile a man (Matt. 15:11); but to the clean all things are clean (Titus 1:15). And the apostle calleth their doctrine, who command abstinence from meats for religion's sake, "the doctrines of devils" (1 Tim. 4:1). That doctrine therefore, how can it tend to the church's edification?

XXXIII. Sick people must be visited, comforted, and strengthened in faith; and they that are dying must be accompanied with prayer and commended to Christ, and the bodies of the dead reverently buried.

Neither ought the church to take less care of the sick than of the whole, nor of the dead than of the living, seeing all are members of Christ, and their bodies temples of the Holy Ghost. We therefore acknowledge that it belongeth to the true government of the church that some godly and wise men be appointed which may visit the sick persons, comfort them out of the Word of God, and confirm them in faith. And if it happen that those sick persons be called of God forth of this world, to encourage and animate them to their departure, as knowing that the souls of the faithful, so soon as they go forth of their bodies do presently pass into heaven to Christ, conveyed thither by Christ's Spirit, and accompanied with His angels, and that they are blessed which "die in the Lord". Let them also pray with them, and accompany those who are departing this life with their prayers, even unto the last gasp, and so commend them to Christ. And we doubt not but their bodies are with reverence to be brought unto the graves, as our churches both in words and in their deeds do teach, openly witnessing that they were temples of the Holy Ghost, now indeed destroyed, but shall again in their time be restored, and raised again to life, and that eternal. Meanwhile the graves and churchyards (or burial places) must be kept decently and religiously, as it is with us. And the children, parents, kinsmen and alliance of the dead are to be comforted. And all those offices of humanity which can be performed, we endeavor to perform unto them and teach that they are to be performed. And if so be any psalm concerning the resurrection of the dead be anywhere song [sung] in carrying of the course, or any sermon made unto the people after the dead body is laid in the earth, wherein also some honest mention may be made of others that are dead who religiously died in the Lord, this we do not disallow, so long as it is not done for the salvation of the dead, but for the comfort and profit of the living, and edification of the whole church. We believe also the souls of the faithful, loosed from their bodies, do presently pass into heaven to Christ, and therefore have no need of our prayers. Yet the edification of the church is to be promoted and set forward upon any occasion whatsoever.

XXXIV. The church cannot rightly be governed without lawful, free, and Christian meetings and Synods of ministers.

This also we are assuredly persuaded, as we learn both by the Holy Scriptures and by continual experience, that the church cannot rightly be governed unless at known times there be meetings of ministers, as well private, in each several church, which were wont to be called consistories or consultations, as also public and common in each province and kingdom, which for this cause were used to be called provincial Synods. Yea and also, so much as may be common to all people in christendom which were called general councils, wherein it may be determined upon all matters pertaining to the health, preservation, and edification of the church, everyone's free opinion may be heard, and each thing concluded by common consent, and out of other the most approved councils, as we read the apostles and all the ancient churches did.

XXXV. A confirmation of the former opinion, wherein of ecclesiastical discipline.

For the church is governed by discipline, and without discipline it cannot be ruled aright. Discipline is a means and institution wherein we as scholars of Christ do learn in His school how to live unto God, and to do all things according to the doctrine of the gospel, as well publicly as privately, to the edification of the church and to our own salvation. It containeth therefore the whole course of piety, the beginning, proceeding and end.

XXXVI. Discipline twofold.

Further, discipline in the church is twofold. One common to all Christian people, which of many is called vulgar discipline. The other, proper unto ministers and to men appointed for church offices, which therefore is used to be called clergy discipline.

XXXVII. The parts of vulgar or common discipline.

That common and popular discipline consisteth chiefly in these matters: First, for the beginning, when any is received into the church, he must learn to know God, and Christ, and to call upon Him and to understand what is His will. This is done by catechizing, wherein everyone is taught the sum of Christian religion. And being taught, he must profess his faith before the whole congregation, and promise obedience unto Christ and to His church, according to the doctrine of the gospel (Rom. 10:9). ? Then, because not to go forward in the way of God is to go backward, therefore they which are godly, that they may truly proceed and go on in godliness, must often frequent the holy assemblies at appointed times and places, and give themselves to hear the Word of God, and make prayers with others, and practice charitable deeds towards the poor, bestowing their gifts and oblations liberally. But seeing even in our proceeding we do all fall, some more grievously and with greater offense to the church, some less grievously, therefore the third part consisteth in the censure of our lives and actions. Namely, that everyone be subject to the censure all the time of his life, and yield unto brotherly correction (Matt. 18:15; 1 Tim. 5:20). And if any have fallen into a grievous fault, known unto the congregation and being reprehended, hath not truly repented, for which cause he may deserve to be driven forth of the church for a time, and to be bound, until he make amends, and till he make public signification to the church of his true repentance--let such a brother be excluded out of the church and be bound. But when he hath repented, let him be loosed, received into favor, and admitted into his former communion. This is the first discipline, the end whereof is that everyone should live unto God, and at last also die in the Lord Jesus.

XXXVIII. The parts of the clergy discipline.

By the way, albeit all kinds of men, as well ministers as laymen (as they call them) be subject to this christian discipline. Yet, among the fathers came in a certain peculiar discipline of the clergy, whose part it was to be rulers over others, not only in word, but also in example of life and diligent performance of their duties. Of this these were the principal parts: The first, that they should abstain from many things which otherwise in some sort might be suffered in laymen, such as are many delights of the flesh, glorious pomps, sumptuous feasts, costly furnitures, profane attendants, and such like matters. The second, that they should cast aside all businesses of this life which might hinder from doing their duty, which consisteth chiefly in lawful administration of the holy things, in preaching the Word, and exercising the discipline of manners. Such businesses are warfare, merchandise, law causes, looking to vittlers [?] and tipling houses, and such base affairs. The third, that they should promise a peculiar obedience to their own bishop and metropolitan of their bishop in honest matters. The fourth, that they should more diligently than the laymen apply the reading and study of the Holy Scriptures, and those arts and tongues whereby the Scriptures may the better be understood, and likewise their prayers and holy contemplations. The fifth, that they should also apply themselves with a more diligent care, not only to the proper duty commanded unto every one, but also to all those things which may seem to appertain to edification of the whole church.

XXXIX. Upon the necessity of the discipline is concluded the necessity of Synods.

These are the parts of the discipline without which we see not how any congregation can be rightly ordered or preserved. And how should this discipline have any place there, where the ministers do never meet together to know what is amiss in the church, or what is wanting, to make a censure on men's deeds, to judge upon doctrines if any new be spread, to consult upon all things which pertain to the profit of the church? We judge therefore that meetings of ministers and ecclesiastical Synods are very necessary to a true and wholesome administration and conservation of churches. Seeing neither any civil state, commonwealth, nor kingdom can stand without their senates, councils, parliaments as they call them, and meetings. Therefore we would wonderfully well like that the ancient custom of the churches might be restored, that which was allowed by a new decree of the emperor Justinian, namely, that in every province, at the least twice in the year, Synods might be celebrated. And that sometime also a general council might be called of the most learned, discreetest [most discreet], and wisest ministers of all provinces, and ambassadors of princes which profess the gospel, which if ever it might be in this our woeful and miserable time, wherein so many and such horrible heresies are everywhere recalled out of hell, it would as we think do much good. And we pray unto God the Father with our whole heart, through Jesus Christ our Lord, that He will stir up the godly and valiant Constantines, Valentinians, Theodosies [sp?], who by their authority may call a council, in which themselves being present and moderating the Synod, it might be deliberated friendly and brotherly out of the Holy Scriptures, of godly agreement, peace and salvation of all churches, to the glory of God, and of the Name of Christ and salvation of all the elect.

XL. Errors.

We therefore disallow all such things as are repugnant to this foresaid [aforesaid] doctrine confirmed by the Scriptures, and chiefly these special points: (1) That the church consisteth of men only, and the angels not to pertain unto the same; (2) That the true church, which is the body of Christ, consisteth not only of the elect, but also of reprobate hypocrites, and that they are true members of the church; (3) That the church doth so consist of the elect and of true saints, that in it should be contained no hypocrites, and that in the Scriptures they should never be comprehended under the church's name; (4) That the church which was before Christ's coming was not a true church, but only a type of figure of it, which was to be gathered by Christ and the apostles; (5) That the church hath two heads--one invisible and remaining in heaven, namely Christ; and another visible, ruling upon earth--the bishop of Rome with whom whosoever doth not agree in all matters pertaining to religion, and obeyeth not him in all things, he cannot belong to the church nor be saved; (6) To affirm upon any particular church that it cannot err; (7) So to bind the church to certain places and persons, as to say there only with them is the church; (8) Not to acknowledge those for Christ's churches which, although they hold the grounds of faith, yet in ceremonies or in some part of doctrine do not altogether jump [?] with us; (9) To make a separation from the churches upon any error, or for the ill life of some men; (10) To stand in contention, that where true doctrine, true service, and right administration of sacraments is banished, yet that therefore there remaineth the true and apostolical [apostolic] church, because there may be showed a continued succession of bishops even from the apostles time. And contrariwise, that those are not true churches which, although they keep fast the true doctrine, right sacraments, and pure discipline, yet cannot show a continuance and succession of bishops, never broken; (11) That the authority of any bishop, in that he is a bishop, is extended beyond those matters, whereunto he is called of Christ; (12) That the church hath authority to alter anything in the Scriptures or to dispense with the commandments of God, or to make new commandments that may bind consciences; (13) That it should not be lawful for ministers to marry wives, or at least to marry the second time; (14) That ministers may not lawfully receive stipends; (15) That it is lawful in churches to use an unknown language, though there be no interpretation; (16) That it is also lawful to invocate, besides God and Jesus Christ, the holy men that are dead, and to direct prayers and sacrifices of thanksgiving unto them; (17) That Christians may not in the fasting time of lent and other certain days, eat any kinds of meat; (18) That the church should do well in praying for dead men's souls, that they might be delivered out of the fire of purgatory.