The Christian disputations, by Master Peter Viret. Divided into three parts, dialogue wiseThe Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise

Eusebius. That which thou sayest should have some show, if that place did not make express mention of prayer, to the end that those that were dead should be delivered from their sins, as though they themselves had been yet bound and kept in them.

Eusebyus. That which thou saiest should haue some shew, if that place did not make expresse mention of prayer, to the end that those that were deade shoulde be deliuered from their sinnes, as though they themselues had béene yet bound and kept in them.

Theophilus. Although that the ¹dead, inasmuch as they have already ended their course, have no more place of repentance, nor of remedy, of whom, we have certain witness in the word of God, yet nevertheless because of the conjunction & fellowship which they have had with their families, or with their people, there is no doubt, but that their sins, which do redound upon others ⟨p. 254⟩in part, because of them, and for which it must be that others do suffer, and that their sins be unto them aggravated, cannot rightly be called theirs. For notwithstanding y• for their part, they have received already punishment, nevertheless they kindred and families, as it happened unto Ahab, and to all his house. And we must not think that ²punishment little, sith that oftentimes, the fathers and parents do fear more the dishonour and damage unto their children and linage, then their own, as we do see sometime by experience in those which are brought to the gallows, who although they cause them to dye without showing mercy, yet they think it a great grace and favour, if one grant them, that they will not let their bodies to hang on the Gibbet, for fear of dishonour & infamy: the which yet nevertheless redoundeth more unto their parents & friends then unto them. But they forget themselves: or rather they think that they do yet feel & shall feel that dishonour, infamy and public shame, which shall continue to their infants and linage. And although that they be sufficiently tormented with their evil, yet nevertheless they feel a great ease and refreshing if they understand that their children have none evil: & their torment is aggravated and increased, if they understand the contrary. For that cause the Prophets do threaten not only the wicked sort of their own ruin and destruction, but do foreshow unto them that of their children, and the evils which shall happen unto them, as it appeareth in the prophecy of Isaiah against Babylon, and others