IGNIS FATVVS.

OR, THE ELF-FIRE OF PVRGATORIE.

Wherein Bellarmine is confuted by Arguments both out of the Old and New Testament, and by his owne Proofes out of Scriptures and Fathers.

Also an Annexe to this Treatise of Purgatorie, concerning the di­stinction of Sinne in Mortall and Veniall.

By M. WILLIAM GVILD, Minister at KING-EDVVARD.

LONDON, Printed by AVGVSTINE MATHEVVES, and are to bee sold at Britaines Burse. 1625.

TO THE TRVELY Noble, Right Honourable, and Religious, IOHN, Earle of Laderdail, Lord Thirlestane, &c. one of his Maiesties most Honorable Pri­uie Counsell, &c. and to his most Religious Countesse and Ladie.

RIGHT HONOVRABLE,

THat inueterate-en [...]mie of Gods glory & mans good, hath neuer ceased from the beginning to intermi [...]e in the Lords field, his pes [...]ent pop­ple amongst the good seed, setting a worke the Mysterie of iniquitie, euen then, when the Mysterie of mans redemption was begun to be published, and by force or fraud, either as a redde Dragon, or as a counterfeite of the Lambe, with implacable malice (but limit [...]ed power) hee hath euer assaulted the Church both in head and members:

[Page]Sometimes prouoking to sinne (as Balak [...] did the people in Ahabs time, as in sinnes o [...] opinion, contra verum.

This later is of two sorts either hereticall against the [...] against the Body. [...] The two preceding were old heresies who long a­go hath receiued their iust condemnation: the later carry the [...] of their grosse guiltinesse, and clear conuiction, specially such as are against the Priesthood of Christ, consisting in full satisfaction, until sole inter­ [...] sufferings with Christs all-sufficient oblation: ma­king that glorious worke to be as a Lin­sey-wolsey garment, and man to share in the glory of that, in the grace whereof he hath onely [...].

By which impious assertion, and illicit coniunction, Christ is degraded, his blood[Page] vilified, his merit maimed, his crosse curtai­led, his death debased, and his sufferings stai­ned, by those who of godlinesse haue made gaine, but not made their gaine to bee godli­nesse: turning Gods Temple againe into a denne of theeues, and therein making Mer­chandise, not of Doues, but of Soules (as is fore-prophesied of them;Reuel. 18.13.) and haue raised a­gaine the tables of Money-changers, which Christ once ouerthrew. As no more plainely their owne Mantuan affirmes,Mant. de co­lam temp. saying, Omnia venalia, Romae: then their owne Pope Pius confirmes,Aeneas Sylui­us ad 1. pereg. Ep. 66. saying, Nil absque argent [...] Roma­na curia donat. Nam peccatorum venia & Spiri­tus dona venduntur.

And indeed though these Subterranean Vul­cans, and fire-worke men build vpon straw, stubble,2 Cor. 3. and hay, their light assertion, without any more solid foundation, then the ground­lesse conceit of a brainesicke head, and coue­tous heart can afford: yet they draw in from the seduced simple, most solid substance of gold, siluer, and large revenewes by a strange sort of Alchymie, Manus porrigentes indultri­ces, solùm manus porrigentibus adiutrices, but No pennie, no Pater noster, being better seene (as is truely said) in the Golden number of actuall reset, nor in the Dominicall letter of sacred and holy Writ.

Neither without cause does these Locusts that came from the bottomlesse pit smell of [Page] fire; or is it a wonder, that these that came out of the smoke of a great furnace, doe yet speak to poore soules of a fiery furnace; nei­ther can any iustly admire, that they torment the conscience, whose power giuen them, is as the power of Scorpions, not to kill out­right, by simply damning soules, (for so they should get no profit nor prey) but to torment them with the sure expecting of a Purgatory fire, out of which there is no release, but by the Suffrages, and Soule masses, and so like Beniamin, they rauen as a Wolfe▪ and as the name of the Prophets sonne was, they be­come speedie robbers, and swift to the prey, neuer resting cruelly to sting; and like Iobs mi­serable comforters▪ to propine to the dying soule in the greatest agony▪ and thirst for coo­ling comfort, such a bitter potion as Christ got on the Crosse▪ while the Lions teeth by some bootie be baited.

The zeale then which we all owe to Gods glorie, and loue which we owe to our fellow members, (as yet perhaps vncome out of Ba­bell) hath moued me at this time to take some paines in this argument to partie the sedu­cers, and pitie the seduced, and by the sword of the Spirit, and Lampe of the Word to conuince the one, and conduct the other into the path of truth, if they may be cured.

Which paines, [...]ight Honourable, with no lesse affectionate heart, then an officious [Page] hand, I offer to your view, and dedicate to your Name, beseeching God that in all ho­nour it may flourish, your soule by grace, and your estate with prosperitie; and that those singular gifts wherewith your God hath in­dued you, may still receiue a happy growth, for your better acquitall in that eminent sta­tion, wherein his wise dispensation hath set you, that his Name may bee glorified, his Church comforted, your Countrey benefi­ted, your posteritie blessed, and your owne selfe eternally may bee saued in that great day.

Your Honours in all humble and heartie duetie, W. GVILD.

To the READER.

COVRTEOVS READER,

COnsidering the grossenesse of this vnwarrantable, cru­ell, and couetous conceit of Purgatorie: so that ma­ny who in other poynts rests yet in Babell, yet in this confesses the vanitie of this prop of Bethauen. And perceiuing notwith­standing, how peremptorie the Aduersary is, not onely against all opposers to this their fatning Kitchin, by their thundring Sentence; but also a­gainst all those who giues not full assent vnto it, by their condemnatory Decree, adiudging all such to Hells fire for euer. So that Bellarmine spares not (as vsurping Gods chaire) determinatly to afflirme,Bell. l. 1. de Purg. c. 15. that it is such an article of faith, adeo vt qui non credit Purgatorium esse, ad illud nunquam sit peruenturus, sed in Gehenna sempiterno incendio sit cruciandus.

I thought my paines should not bee bestowed, nor my Penne imployed amisse, if according to my penury, I should contribute somewhat heere­in to the Lords Treasurie, that they who stand in the olde way of trueth, may bee strengthened, [Page] and these who are any one footstep come out of Babell, may be helped forward; and if it were no more but as Augustine sayes,Aug. li. de trin. c. 3. & cont. Mend. c. 6. that heretikes may vnderstand, that there are not onely one or two, but many in the campes of orthodox Catholikes, who dare with open face meet them.

As they then who coupled an Oxe and an Asse together, against that command of God to the Iewes, and sowe their field with diuers seeds: or as the children of those of the Captiuitie, spake partly in the Iewish Language, and partly in the Language of Ammon and Ashdoa: Euen so, how that false Prophet, who hath borrowed likewise the semblance of the Lambs hornes, calling him his Vicar (that vnder that he might the more craf­tily vent the speech of the Dragons tongue, whose mouth hee is, and whose priuiledge he claimes Math. 4.9..) How he (I say) hath vnequally yoked, monstrously mixed, vniustly coupled, and impiously matched, that matchlesse, free, full, and perfect satisfaction of Christs, with humane satisfactions in an imagi­nary fire, which Auarice hath hatched, Ignorance fosters, and Crueltie with fire and faggot main­taines: Loe here, Courteous and charitable Rea­der, presented to thy view.

As Dauid then came against Goliath, armed with the Name of the Lord, when that Gyant stood betweene the two Hostes, and was a terrour to the Army of Israel: So for consternation like­wise of this Monster, which they situate likewise betweene the place of the damned and glorified, to the terrour of simple soules, armed with that Ar­mour, which experimentally hath euer giuen vi­ctorie both in the head and members, (and where­with therefore we are bidden be girt continually)Ephes. 6. [Page] euen with that Sling and Sword of the Spirit, doe we chiefly meane to come against this grand Errour of Poperie, the very Diana of Rome, that by the very presence of the Arke of God set vp, that Idoll Dagon may fall to the ground.

Next, that Goliahs head after his ouerthrow, may bee cut off with his owne Sword: Argu­ments God willing of their owne great Warriour Bellarmines, (though adduced by him for another purpose, whether taken from Fathers or Reason) shall bee clearely drawne foorth, as Sauls Sword, or Hamans Halter, to kill and strangle them­selues.

And last, their proofes for Purgatorie, espe­cially such as they vpbraid vs with, out of wrested and wronged Scripture, wee shall faithfully, God willing, relate, as they are set downe in their fore­said Champion, (whom cheefely I oppugne) and punctually shall answere: so that they shall bee seene to bee like short stubble, that was gathered vpon necessitie by those vnder Pharaohs bondage, who otherwise could not get long straw to them­selues.

And to instance the same here in one particular: what will they not bring to proone Purgatorie? when Bellarmine brings for it,Bell. l. 1. de Purg. c. 14. Hebr. 10.27. and sayes, that that place is a notable proofe of Pur­gatory; which speakes of a fearefull looking for of iudgement, and fiery indignation, which shall de­uoure the aduersaries; and wherein the cleare words, and consent of all antiquitie doth shew, that Gods aduersaries are spoken of, and not his friends, who shall bee deuoured, and not purged, and whom fearefull damnation, and consuming wrath abides; which is not the lot nor expecta­tion [Page] of the godly, neither heere nor hence: but theirs of whom the Apostle speakes clearly of; to wit, who treads the Sonne of God vnder foot, and hath counted the blood of the Couenant an vnho­ly thing, and done despite to the Spirit of Grace. So that such cleare places speaking of the wicked, and of hell, he will impudently bring to speake of the godly, and of Purgatory.

Accept then (courteous Reader) with a chari­table hand, what with a humble one I present, and proue not a censorious Waspe, but a hony-gathe­ring Bee; and that God and common Sauiour of ours, who gaue approbation to the widowes mite, and will not suffer vnrequited a cup of cold water giuen in his Name, giue thee a like minde, and blesse the perusall of this, and of all other helps to thy edification.

Thine in the Lord, W. GVILD.

OF PVRGATORY. The Romish Assertion.

THe Papistes describe their Purgatorie to bee a prison next to hell,Bell. lib. 1. de Purg. c. 1. Et lib 2. c. 6.9. & 10. where the soules of the faithfull that are defi­led with veniall sinnes, and haue not satisfied heere the diuine. Iu­stice fully for mortall sinnes, are purged by a temporarie fire, as hote as that in hell, and very long;Bell. lib. 1. de Indul. c. 9. witnesse Bellarmines expresse words, saying; Constat plurimas annas in Purgatorio, [...] Iudicij, id est, per multas annorum centiuias esse cruciandas. Ibidem. Yea, Non videtur ne­gandum (saith hee) posse aliquos nos [Page 2] fidei penitentiae agendae per spatium a­liquot millium annorum.

Our Assertion.

WEe denie any such Pur­gatorie, affirming that Christ is our onely and perfect purger by his Blood. And that the word (Purging) is metaphorically ta­ken from the washing of corporall vncleannesse, to signifie the cleansing of the Soule from sinne, which is cal­led the vncleannesse thereof. Zech. 13.1. So that, as an vncleane spot is said to bee purged when it is taken away; euen so are sinnes when they are re­mitted. Iohn 1.29. 1 Iohn 1.7.9.

Also, because Christ calleth our sinnes Metaphorically (Debts;) there­fore such also is the word (Satisfacti­on,) God the Father being the Creditor, wee the Debtors, and Christ the Cau­tioner; [Page 3] who hauing fully satisfied our debt for vs, hath thereby freely freed vs at his Fathers hands from it; and therefore is called our payment and ransome. 1 Tim. 2.6. Math. 20.28.

In these foure poynts then consi­steth all our difference.

1. Wee say, that Christ (by himselfe) hath fully satisfied for vs. Heb. 1.3.

They ioyne mans owne satisfaction for himselfe in Purgatorie also.

2. Wee say, that it is Christ (onely) that purgeth vs by his blood, 1 Ioh. 1.9.

They ioyne a fire that doth so also.

3. Wee say, that his blood purgeth vs from (all our sinnes) 1 Ioh. 1.7.

They say, from mortall onely.

4. Wee say, that hee perfectly pur­geth vs ( [...]) Heb. 7.25.

They say, That hee purgeth the guilt only, and taketh away the eternall punish­ment; [Page 4] but as for the temporall, we must satisfie for it our selues.

Arguments against Purgatorie, and to prooue our Assertion.
1. Out of the Old Testament.

Ezek. 18.22. If the wicked returne, I will not remember all his iniquities: that is, I shall forget them all; as not to hold guiltlesse, is to hold guil­tie. Hence we argue:

That which God forgets, as if it had neuer been; for that hee punisheth no wayes by any satisfacto­ry punishment, which is cleare, 1 King. 17.18. where punishment is made onely the sequell of remembrance.

But hee forgets all the sinnes of the conuerted sinner, Ezek 18.22.

Ergo, for them he punisheth him no wise by any satisfactory punishment.

Bell. lib. 1. de Purg. c. 12. Bell. lib 4. de Pan. c. 13.And whereas Bellarmine by not (to remember) would meane, not to punish eternally onely: wee answere him with his owne rule; non nostrum est restringere, quod Deus amplum esse voluit: It is not lawfull to man to make a restriction of that by a circumstance of time, which is so comfortably promised, and freely by God.

2 Isai. 57.1. The righteous is taken away from the euill to come; hee shall enter into peace. Whence wee reason:

[Page 5]If the righteous be taken away from a lesse euill on earth in mercie, that they may neither see nor feele the common calamitie, then they are not par­ticularly themselues put to suffer a greater in Pur­gatory; and there to enter, not into peace, but tor­ment, to satisfie Iustice.

But they are taken away from a lesse euill, that they see it not, in mercy.

Ergo, much more from the feeling of a greater themselues, in Iustice.

Ecclesiastes 12.7. Then shall dust returne to the 3 earth, but the Spirit to God that gaue it. Hence wee argue:

The soule that returnes or ascends to God that gaue it, after bodily departure, descends not to the fire of Purgatorie except they would make to goe to,Bell. lib. 2. de Purg. c. 13. and goe from Go [...] and Satan, (whom they say torments the Soule in Purgatorie) heauen and hell to be all one.

But the soules of the godly returne to God that gaue them, and are receiued by him; as Act. 7.59.

Ergo, they goe not to the fire of Purgatory.

Psal. 32.1, 2. Blessed is the man whose transgres­sion 4 is forgiuen, whose sinne is couered, and to whom the Lord imputeth not iniquitie. Hence we reason:

He whose sinne is forgiuen, the same is couered (saith Dauid;) and what is couered, is not seene; and what is not seene, is not imputed; and what is not imputed, cannot by any satisfactory punish­ment bee punished.Lomb. l. 4. Sent. dist. 18. Therefore saith Lombard (as Bellarmine grants) Deum tunc tegere peccata, quan­do ad poenam non reseruat. And to take away the evasion of meaning onely the eternall punishment, [Page 6] Therefore (saith Chrysostome) where there is grace,Chrys. in 4. ad Rom. Hom. 8. there is forgiuenes; and where there is forgiuenes, there is no punishment at all. And Augustine on this Psalme saith, Si texit peccata, noluit aduertere; si noluit aduertere, noluit punire; noluit ne vel agno­scere, maluit ignoscere.

Now to subsume. But so it is, that the sinnes of the godly are forgiuen, couered, vnseene, and not imputed, as saith the Psalmist.

Ergo, they are not by any satisfactorie worke or suffering punished. Punishment being euer the worke of Iustice, and making the partie punished, wretched; and pardon being euer the worke of mercy, and making the partie pardoned, blessed: and so being incompatible.

5 Psal. 51.7. Purge mee, and I shall be whiter then snow. Whence we argue:

If to purge away sinne, and to remit, be all one, as is euident, 1 Iohn 1.19. and that none can re­mit sinne but God onely, Mark. 2.7. therefore it followeth, that God onely purgeth sinne; and con­sequently no other thing can doe so.

And againe; If where God purgeth, there re­maine not the least spot, but the party purged is perfectly made cleane, yea whiter then the snow: then veniall sinnes, and temporall punishments re­maine not to be purged by any other Purgatory.

But where God purgeth, there abides not the least spot, but the party purged is perfectly made cleane, as saith the Psalmist, as likewise Isa. 1.18.

Ergo, veniall sinnes, and temporall punishments remaine not to be purged by any other Purgatory. And for this cause saith Tertullian, Exempto reatu, remittitur & poena.

[Page 7] Isa. 53.4, 5. He hath borne our griefes, the chastis­ment 6 of our peace was vpon him, and by his stripes we are healed. Hence we reason:

If Christ bare our sinnes no otherwise then by bearing the punishment due for them, and bare the punishment to discharge vs of the same, (nam si tu­lit, abstulit;) then the same, nor no part thereof as satisfactory to Gods iustice, remaines to be borne by vs for our sinnes.

But Christ bare our sins, but by bearing the pu­nishment due for them, and that to discharge vs of the same;Aug. Ser. 27. de verbis Do­mini. and therefore saith Augustine, Suscipiendo poenam & non culpam, & culpam deleuit & poenam.

Ergo, the same, nor no part thereof remaines to be borne by vs, as a satisfactory punishment.

Leuit. 1.3.4.5.6. Chap. Expiations & sacrifi­ces 7 were ordained for all sorts of sinnes, trespasses, and vncleannes, euen to the touching of the dead.

But neither was there any sacrifices or seruice appointed for any that were vncleane in Purgato­ry, (and such sacrifices also that were for sin, were for the guilt thereof.) Neither amongst all the points and priuiledges of the high Priests office, find we that hee had power by indulgence to deli­uer any soule from Purgatory.

Ergo, it followes, that no such place nor punish­ment after this life was.

Ecclesiasticus 3.6. Which our aduersaries hold as 8 Canonicall, and which we only vrge to shew, not­withstanding how clearely their Purgatory con­tradicts the same. The words are, The soules of the righteous are in the hands of God, there shall no tor­ment touch them: and if no torment, therefore not that of Purgatorie.

Arguments against Purgatorie, and to prooue our Assertion out of the New Testament.

1 1 Iohn 1.7. The blood of Christ purges vs from all our sinnes. Whence we argue:

If Christs blood purgeth vs from all our sinnes, and that these only are the spots which make our Soules vncleane, as the Scripture shewes vs. It followes then, that if Christs blood purges vs from them all, that therefore no veniall sinnes, nor vncleannesse whatsoeuer remaine to bee purged: so that there is no other Purgatory at all. Nam Purgatorium est semper alicuius rei purgandae Pur­gatorium.

To this same sense agreeth that of the Apostle, Heb. 9 14. That if the blood of beasts sanctified to the purifying of the flesh, much more shall the blood of Christ purge the conscience from dead workes.

2 Hebr. 1.3 When hee had by himselfe purged our sinnes, hee sate downe. Whence we argue:

If this belongs to Christs office to purge our sinnes by himselfe, and that this Priestly office of Christs is incommunicable, (as Heb. 7.24. is eui­dent) seeing as the Apostle saith elsewhere,Col. 1.19. in him­selfe all fulnesse dwels, and he hath trod the winepresse alone.

Then it followes, That none other can by them­selues expiate any sort of sinnes, nor as Bellarmine blasphemously avowes,Bell. lib. 1. de Indul. c. 4. that any can be their own redeemer in part.

But the first is true, as is prov'd by the Apostle.

[Page 9]Therefore the second is likewise infallible.

To the same purpose is that not [...]ble speech of the Apostle,1 Tim. 2.6. saying, He hath giuen himselfe to bee a ran­some for vs; and therefore, not that we should bee a ransome for our selues in any degree.

Heb. 10.14. By one offering he hath perfected for 3 euer them that are sanctified: that is, as Heb. 7.25. he hath perfectly saued them. Whence we reason:

If Christ hath perfectly saued his Elect, then he hath saued them as well from the guilt of veniall, as mortall sinnes; and as well from the temporall, as the eternall punishment; and so left no supple­ment to be made to his satisfaction, by their suffe­ring in Purgatory.

But he hath perfectly saued them, as the Apostle prooues.

Ergo, he hath left no sinne, nor no punishment vntaken away; and so no supplement to be made to his satisfaction, by their owne sufferings in Purgatory.

To this same purpose is it that the Apostle saith, That it pleased the Father, Col. 1.19. that in him all fulnesse should dwell, for reconciling all thing in heauen and earth vnto himselfe: Iohn 1.16. And of his fulnesse doe we all re­ceiue (saith Iohn.) And by him (and not by our selues) euen by the blood of his Crosse (and not by our sufferings) are all things reconciled, saith the A­postle. Wherefore there is no other name whereby we may be saued, Acts 4.12. (saith S Peter) but by the Name of Ie­sus; whether in part or whole, from veniall or mortall sinnes, temporall or eternall punishment. For according to Bellarmines preceding rule,Bell lib. 4. de Poenit. c. 13. Non nostrum est restringere quod Deus amplum esse voluit.

[Page 10] 4 Rom. 6.23. Saluation is a free gift: therefore we pay not for it, neither by our selues, nor other crea­tures, in part nor whole, here nor hence: therefore notably saith the Apostle,Ephes. 2.8. By grace yee are saued, by faith, and not of your selues, it is the gift of God, then not by workes, least any man should boast: and so to conclude by the like reason, then neither also by sufferings (as Rom. 8.18.) least any man should boast; and consequently, not by Purgatory.

5 Rom. 8.33. Who shall lay any thing to the charge of the godly, that are justified (saith the Apostle) or who shall condemne, seeing Christ hath dyed for them. Whence we argue:

If nothing can bee laid to the godlies charge, that are reconciled or iustified, and that there is no condemnation to them that are in Christ (as verse 1.) because Christs death hath taken away all, then there remaines not any guilt of whatsoeuer sinne, or condemnation to any temporall fire after this life, differing only from hells fire, not in acrimony of paine, but only in length of indurance.

But the Hypothesis is true, and proued by the A­postle.

Ergo, so is also the sequel that followeth thereon.

6 To the same purpose is it said, Rom. 5.1. Being iustified, we haue peace with God. Whence we infer:

If the godly who depart, being iustified, haue peace with God through Christ, then they are not by God adiudged to a fiery torment with the damned, differing onely in indurance: for these two are contraries to bee agreed and at peace, and yet be cast in such a painfull prison, as Math. 5.25. is most euident.

[Page 11]But the godly who depart being iustified, haue peace with God through Christ, as is said.

Ergo, they are not cast in such a fiery prison, to satisfie for themselues.

Reuel. 14.13. Blessed are they who dye in the 7 Lord, for they rest from hence from their labours, and their workes follow them. Hence we reason:

If all these who die not onely for the Lord, as well as in him (as Martyrs) but they also who on­ly die in the Lord, (as all the godly doe who liue in him) if they inioy present blessednesse after death, consisting of rest and remuneration, then presently after death they are not sent to restlesse torment, and a long time delayed of their happi­nesse and reward,Bell. l. 1. de Purg. c. 12. euen till the last day, (as Bellar­mine would haue the sense of the word amodo.

But all those who die in the Lord, are pronoun­ced presently blessed, and straightway they rest and are rewarded.

Ergo, they are not delaied of their blessed estate, nor sent to any restlesse torment in Purgatory.

To the same purpose is that which is said, 2 Timothie 4.7. I haue finished my course (saith Paul) and from hencefoorth is layde vp for mee a Crowne, which the Lord shall giue mee in that day, and not onely for mee, but to all that loue the com­ming of Christ.

2. Corinth. 5.1. If our earthly habitation bee 8 destroyed, wee haue an eternall in the Heauens. In which place wee must first consider the mea­ning of this eternall habitation in the Heauens, euen by our Aduersaries exposition, that our Ar­gument may be the stronger.

[Page 12] Bell. lib. 1. de Sanct. c. 3. Bellarmine saith, That thereby the Fathers either meane the immortall body, which we shall haue at the last day; or else eternall life, and the present vi­sion of God after death: and of these he saith, Sine dubio verior est haec posterior expositio; and he giues his reason, because the Apostle speaks in the present time after the bodies dissolution, saying, Habemus, wee haue, which if he had spoken of the immortall body after the resurrection, and not of eternall life presently after death, hee could not haue said habe [...] sed habebimus.

Therefore he saith, Apostoli ergo argumentio est optima, nimirum ista si vita haec mortalis perit habe­mus statim aliam longe meliorem in coelo: ergo bonum est cito mori in hoc mundo, vt cito vinamus in coelo. Whence with Bellarmine we conclude, If after the dissolution of the godly, they in the very present thereafter haue statim, or incontinently, and pos­sesse eternall life in the heauens; then after their dissolution, they are not a long time delayed there­of and sent to torment in Purgatory.

But by our aduersaries exposition and conces­sion, after dissolution the godly presently haue, and instantly possesse eternall life in the Heauens.

Ergo, they are not delayed thereof, nor sent to the torment of Purgatory.

To the same purpose is that speech of the Apo­stle,Philip. 1.23. 2 Tim. 4.7. I desire to bee dissolued, ioyning, and to bee with Christ.

9 Coloss. 1.20. For it pleased the Father by him to reconcile all things to himselfe, whether they bee on earth, or in heauen. Whence we argue:

If the Apostle speaking of the Church, expresse­ly comprehends the same in these two only, to wit, [Page 13] that part which is on earth, and that which is in heauen, or militant and triumphant, in via, & in pa­tria: then he knew no third part, such as the Ro­manists put in their diuision, and make to bee in torment, and labouring in Purgatory.

But the Apostle comprehends the whole Church in these two parts onely; to wit, that which is on earth, and that which is in heauen.

Ergo, he knew no such tripartition, as the tri­ple crowned Pope, and the Papists make; and con­sequently, that there is no such place, nor any part of the Church therein.

As also, to backe this Argument with our Ad­uersaries testimony of the ancient Churches be­leefe.Bell. lib. 3. de Eccles. c. 9. Bellarmine relates, While it was vpbraided to the ancient Catholikes by the Donatists, that they made two Churches, one consisting of good and euill on earth, and another of good onely in the heauens. The Catholikes answered, That they made not two Churches, but distinguished the two times onely of the Church. Whence we inferre:

If the ancient Catholikes had then beleeued Purgatory, and made any such tripartition, as the new Romane Catholikes doe, then the Donatists had vpbraided them not onely with making two Churches, but with making three: and the Ortho­dox Catholikes had answered them, that they made not three Churches, but distinguished the three times of the Church.

But this they did not. Ergo, the ancient Ca­tholikes beleeued no such thing.

Galatians. 6.8. Hee that soweth to the Spirit,10 shall reape of the Spirit life eternall. So Iob 7.2. [Page 14] 2 Tim. 4.7. Reuel. 14.13. Out of all which places thus we reason:

If in Scripture there bee a twofold time onely of sowing on earth, and reaping in heauen; of working in this life, and reward in the next; of fighting here, and triumph hereafter; of finishing our course at death, and thenceforth getting the Crowne of life; and of labouring now, and im­mediately resting after our departure: then surely there is no mid time nor place for the godly to feare or expect.

But there is a twofold time onely as is said, and as Scripture proues.

Ergo, there is no mid time of torment, nor mid place of Purgatory.

The truth of which Argument most clearely doth that Parable Math. 20.1. illustrate; where straightway at the end of the day, the Labourers receiue their hyre. Now Purgatory can bee no part of the labour; for that is in the Vineyard: nor no part of the day; for in the last houre there­of some are called, and hyred, (such as none are in Purgatory) nor no part of the hyre, which is desired in the amplest measure, and giuen of boun­tie for well doing:Iob 7.2. and so Purgatory is not of all.

11 Also Iohn 9.4. The night comes (saith Christ) when no man can worke. Whence we argue:

If none can worke, or doe that after this life, which is required of them in it, for attaining to their saluation; then none can satisfie for their sins in Purgatory.

But the supposition is true.

Therefore the sequell.

[Page 15]2 Corinth. 4.17, 18. For our light affliction for a 12 moment, worketh for vs a farre more exceeding and e­ternall weight of glory, while wee looke not at things seene but vnseene: for the things seene are temporall, but the things that are not seene are eternall. Hence we reason:

If temporall sufferings go not beyond the limits of this life to the godly, and that these things that are temporall and seene, are included within the bounds thereof; that which is thereafter and vn­seene, being euer called eternall, whether the same be ioy or paine; then surely it will follow, that the godly after this life indure no temporall paines in Purgatory, the same being vnseene, and going beyond the limits of this life.

But the Hypothesis is true, and therefore the Sequell.

Now, because on the distinction of Poena & cul­pa, (as the maine pillar whereon Dagons house stood) Purgatory relies; let vs pull this down, that all this fiery fabricke may fall into ashes.

Marke 11.25. As wee are commanded to for­giue 13 others, so will God himselfe forgiue vs in like manner.

But we are commanded to forgiue others from our heart fully, without retaining the least grudge, or meanest purpose of the smallest reuenge, as Math. 18.35. is euident.

Ergo, according to Christs promise, so will God himselfe forgiue vs in like manner, else it should follow, which is blasphemously absurd, that God would haue man more good and mer­cifull then himselfe, and by his example should teach men, (that are too prone to vice of them­selues) [Page 16] hollow-hearted, and fraudulent reconci­liations.

14 Col. 2.13. God hath freely forgiuen all our trespas­ses. Whence we reason:

That which God hath freely pardoned, for that which he can no wise punish: seeing to pardon and to punish one and the same thing, are alwaies incō ­patible; neither is any man iustly punished, but for his fault; which by free pardon being taken away as the cause, any satisfactory punishment must cease as the effect; except they would make God double vniust, both in punishing wher no fault is, as also by taking twise paiment for one debt; from Christ and from vs.

But so it is, that God hath freely pardoned all our trespasses whatsoeuer▪ (whether they call them veniall or mortall;) and as he is soueraignly merci­full, so is he likewise iust. Ergo, for these hee can no wise satisfactorily punish.

15 Math. 6.12. Our sinnes there are called Debts, which we desire to be remitted. Whence out of this and the former place we argue:

If our sinnes be our debts, and that all our sinns are freely remitted; therfore all our debts are free­ly discharged, & consequently all their paiment, or satisfaction of them; & it were altogether against very sense to affirme the contrary, that the whole debt should be discharged, but not the whole pay­ment, and contrary to Math. 18.27. where debt, payment, and punishment are all quit together.

But our sinnes are our debts, and they are all freely remitted.

Ergo, all the payment of them, or satisfaction whatsoeuer.

[Page 17]As this errour fights with that Petition of the 16 Lords prayer, Math. 6. as also with that Article of our faith, Col. 2.13. whereby we beleeue not our owne satisfaction for our sinnes, but Gods free remission of our sinnes: so is it against that part of the Decalogue,Exod. 20.6. where God shewes, that he will shew mercy vpon the thousand generation of them that loue him: and therefore much more will he not scantle his mercy to themselues, in remitting the guilt of their sinnes, but retaining their tem­porall punishment.

Iohn 10.18. All satisfaction for sinne to the iu­stice 17 of God, must be voluntary, if it be acceptable to him,Psal. 110.4. as all other things whatsoeuer we doe to [...] in his seruice; which if it be otherwise, he ac­ [...]pts it not.

But the satisfaction that is in Purgatory to the Iustice of God, is not voluntary: (for none but would chuse rather to go straightway to heauen;) as also ineuitably they going there, God satisfies rather himselfe by punishing them, then they sa­tisfie God by suffering.

Therefore the paines of Purgatory are either no satisfaction at all to God of ours, or else no wayes acceptable to him.

Besides that, all satisfaction is meritorious (else the creditor were not bound to giue a discharge vpon satisfaction to the debtor.)

But the Soules merits not in Purgatory, as Bel­larmine proues, Lib▪ 2. de Purg. c. 2.

Ergo, they satisfie not there.

Galat. 5.22. and Psal. 23.4. The fruites of the 18 Spirit are ioy and peac [...], which specially kiths in the [Page 18] godlies death; and their courage there in is, that although they walke thorow the valley of death, they feare no ill▪

That doctrine then that takes away these hap­py fruits, and that comfortable courage, and on the contrary fills the soule with such panicke ter­rours, and torments the conscience with the ap­prehension of so long lying, (euen hundreds of yeares) in so fell a fire; where to auoyd a farre gentler fire here but one houres burning, a man would giue all that hee had, That doctrine (I say) is to bee abhorred, and damnable: and not without cause these Locusts that are the broachers thereof, are said to haue stings to torment, and ly­ons teeth to deuoure their prey.

But so it is that the doctrine of Purgatory doth all the former.

Ergo, the same is to be abhorred and damnable.

In Scripture wee haue sundry Examples of 19 soules after receiued into heauen, but neuer one sent vnto Purgatory▪ as Lazarus carried straight­wayes by Angels into Abrahams bosome, where he was comforted; and consequently Abraham also himselfe before Christs death behooued to be in the same place of comfort. And this Example Bellarmine himselfe against the Greeke Church affirmes peremptorily to be [...] Parable,Bell. lib. 1. de Sanct. c. 6. but a true Storie.

So to the conuerted Thiefe, that same night Pa­radise is promised, which before Bellarmine proue (as hee alledgeth) to haue been extraordinary: he must prooue the going of soules to Purgatory first to bee ordinary. As also vpon one extraor­dinary. Example, no common Article of Faith [Page 19] could bee grounded, as Bellarmine doth on this, saying, De fide est mox a morte impios descendere ad aeterna supplicia, vt patet, Luc. 16. de diuite, & iu­stos ad aeterna gaudia, vt patet Lucae 23. de Latrone, Hodie eris mecum in Paradiso.

So Simeon desired to depart in peace, and Paul to bee dissolued, which neither the one had desi­red, if his departure had been to enter him in so fierce a fire, nor the other, if his dissolution had not been straightway to ioyne him to Christ. Nei­ther doth hee say, that at the finishing of his course, or ending of his fight, a crowne onely is laid vp for him, which should bee giuen him in that day (to wit, of his departure, as verse 6.) but likewise, that in the very like manner it abode all them that loue the Lord Iesus.

Now to close vp our Arguments out of their owne distinction of Culpa & Poena, thus wee 20 reason:

If Purgatory purge away ought, either it pur­geth the fault or the punishment.

But it purges not away the fault or guilt of mortall sinnes, (by the Papists owne confession) nor the eternall punishment of them, both being before remitted. Neither purgeth it away the temporall punishment; because out of the defi­nition of purging, which is taking away, (as Iohn 1.29. is euident) the same is not taken away, but on the contrary is inflicted, non aufertur enim, sed infertur.

Therefore of mortall sinnes it purgeth nothing; and so in that respect it cannot bee called Pur­gatorie.

And as for veniall sinnes, which Bellarmine [Page 20] saith, Quoad culpam & poenam intrant Purgatori­um, we prooue thus, that it purges them not away.

No transient actions can enter into Purgato­rie, to bee burnt vp, or purged away, which are Bellarmines owne words,Bell. l. 1. de Purg. c. 5. saying, Ignis Purgato­ry que verus & realis est non potest opera combur [...]r [...], quae sunt actiones transeuntes, & iam transierunt.

But to subsume, Veniall sinnes are transient actions, which none can deny.

Therefore they enter no wise into Purgatorie, to bee burnt vp, or purged away; and consequent­ly, seeing neither mortall nor veniall sinnes, guilt nor punishment is purged away from the Soule in Purgatory, there is no such thing at all▪ Nam Pur­gatorium (as is said) est semper alicuius rei purgan­da Purgatorium.

As also, that is not remitted▪ which wholly is punished (saith Bellarmine, Bell. lib. 1. de Purg. c. 14.) Remissio enim sonat condonationem.

But, the Scripture and Fathers expressely teach (saith hee) that light or veniall sinnes are remit­ted after this life.Ibidem.

Therefore (say wee) they are not totally pu­nished, nor enter into Purgatorie, quoad culpam & poenam, (as hee said before;) nor are they puni­shed at all, seeing their temporall punishment is their totall punishment.

Arguments against Purgatory, and for our Assertion out of Bellarmin, and our Aduersaries themselues.

1. Their Confession, and arguments of their owne Doctors for vs.

Bellarmine saith,Bell. lib. 2. de indul. cap. 7. Ibidem. cap. 5. Fatemur Christum pro nobis,1 & pro toto mundo integre, imo plenissime deo patri satisfecisse. And againe, Christ passions (saith he) omnem culpam originalem & actualem, lethalem & venialem, & omnem poenam tam sempiternam quam temporariam expiare valent, idque totum per se, etiam si nullae admiscerentur passiones sanctorum. Whence it followes:

  • 1 That the satisfaction of men for them selues are superfluous at least, and that he who relyes on­ly on Christs satisfaction, relyes on that which for saluation is alwayes al-sufficient.
  • 2 That to exact that punishment of man, which Christ hath already satisfied to his Fathers iustice, is to make God vniust, by taking two payments for one debt, as also in not accepting Christ satis­faction for as much as it is worth to the Godly, being of value to free them, as well from Purga­tory (which is the lesse) as from Hell (which is the greater).
  • 3 To say, that Christs satisfaction serues to make our satisfaction acceptable, is against common sense, as who would say that a cautioner had payed the debt, thereby to inable the principall debtor [Page 22] being vnresponsall, to pay it ouer againe to the Creditor: and much more absurd is it to say, that this second payment is a grace, as after a free and full pardon of all punishment whatsoeuer, it should bee a fauour done to a malefactor to bee cast so long in prison, and cruelly whipped.

2 Dignitas satisfactionis (saith Bellarmine) mensu­ram accipit a dignitate persona satisfacientis,Bell. lib. 1. de Indul. c. 2.quem­admodum grauitas offensionis a dignitate personae lae­sae. Now betweene finite man, who is the offen­dor, and the infinite God, who is offended, there is no equalitie of comparison or correspondence: therefore neither of the finite satisfaction of the one, to the infinite Iustice of the other, for which cause it behooued him to bee of an infinite nature, who was our Redeemer.

3 Againe, Christs satisfaction is infinite (saith Durand and Mair [...]es: Bell. lib. 1. de Indul. c. 4.) therefore it is altoge­ther needlesse to ioyne to Christs satisfaction (say they) any satisfaction of the sufferings of men, which without being so ioyned to Christs, wants not their owne fruits, nor are in vaine (being in­dured heere) both in respect of the sufferers their owne reformation and conformitie with Christ wrought, and the confirmation of the godly, and good example to others that redounds thereby.

4 If by the sufferings of the godly sinnes may be expiate (saye the same men cited by Bellarmine) then it would not be absurd for them to bee called Redeemers of themselues in a part.Ibidem. But it is ab­surd for them to bee called redeemers of them­selues, because Christ is the sole and onely Redee­mer [Page 23] of mankind, of whom saith the Apostle, Who is made vnto vs righteousnesse and redemption, 1 Cor. 1.30.

Therefore by the sufferings of the godly, sinnes cannot bee expiate; neither veniall nor other in regard of punishment or otherwise.

To this argument of their owne Doctors, Bel­larmine no wise answeres, but blasphemously affir­ming, That it is no absurditie to say, that wee are our owne redeemers in a part, seeing the Councell of Trent hath decreed no lesse. Sess. 14. Cap. 8. Can. 13.

2. Scriptures adduced by Bellarmine, to proue, that the Saints presently inioy the vision of God, making directly for vs against Purgatory.

Ecclus. 11.26. It is an easie thing to the Lord in 5 the very day of death (without longer delay) to re­ward a man according to his wayes; and consequent­ly to giue glory to the godly: Et illud facile est Domino, Bell. lib. 1. de Sanct. c. 3. non significat (saith Bellarmine) posset si vellet, sed reddit Deus & facile reddit vnicuique secundum opera sua in die obitus, aloquisi posset, & non redderet frustra nos hoc argumento hortaretur sapiens.

Also, he brings that saying of Paul, 2 Cor. 5.1.6 where the Apostle saith in the very instant and present time after the laying downe of our earth­ly bodies in death,Ibidem. wee haue an eternall habitation in [Page 24] the heauens; and so the soule remaines no time without a house: but as soone as it goes out of the earthly, it presently enters into the heauenly: and therefore Bellarmine sayes,Ibidem. Apostoli argumentatio optima est, nimirum ista, Si vita haec mortalis perit, habemus statim aliam longe meliorem in coelo, speak­ing so of all the godly indifferently.

Ibidem.To the same purpose is that which he adduceth out of the 8. verse, where the Apostle setteth downe, that this is the estate of the godly soule de­parting, without acknowledging any mid place or condition, that when it is absent from the body by corporall death, it is straightway present with the Lord in life euerlasting.

7 Bellarmine likewise in his first Booke of the Be­atitude of the Saints,Bellar. lib. 1. de Sanct. c. 4. to shew the conformitie that is betweene Christ and his members in their e­state immediately after death, brings in, That as he was not after death immediately blessed in his bodie (which rested three dayes in the graue till his resurrection,) but that in his soule notwithstan­ding he was immediately blessed, and in Paradise, (according to his owne speech to the Thiefe on the crosse, This day thou shalt bee with mee in Para­dise.) Therefore likewise, the Saints (to be con­formed with Christ, saith he) while they rest in their graues according to their bodies, yet accor­ding to their soules they are happy and blessed in Paradise. Which conformitie then wee see will clearely euince, that there is no going to Purga­torie; but that as Christs soule immediately after death went vnto Paradise, and was blessed there; so doth the soules of the godly that are Christs members goe thither immediately after death, and [Page 25] are blessed likewise, (else if immediatly they went any where else, in place of a conformitie there should bee a disconformitie:) and as his bodie a­bode in the graue till his resurrection, notwith­standing of the present beatification of his soule after death: So that their bodies shall in like manner abide in the graue till their resurrection, notwithstanding of the present beatification of their soules likewise after death.

3. Fathers adduced by Bellar­mine himselfe, to proue that the Saints presently inioye the vision of God, and making expresse­ly for vs against the dotage of Purgatorie.
And first Dyonisius Areopagita.

Dyonisius Areopagita saith thus, the Saints in their death knowe surely that, that wholly they shall attaine rest, and a full conformitie with Christ, when they come to the end of this present life; in cleerely beholding the way to immortali­tie hard at hand, they praise the Lords bountie, and with a heauenly mirth reioyce: speaking so of all the Godly in common. Whereupon Belar­mine doth will vs to remarke this: Nota (saith he) dicere Dyonisium animas Sanctorum statim a morte hominis consequi immortalitatem: which they could not doe, nor so exceedingly reioyce in death, if [...] vicino, or hard at hand, they saw the tormenting [Page 26] fire of Purgatorie, rather then a glorious rest to abide them.

2 Iustin Martyr saith thus: But after the depar­ture of the soule from the body,Bell. ibidem. Iustin. quosi. 75 statim, or instant­ly, there is made a distinction betweene the good and the euill: for they are carried to the places, that they are worthy of, the soules of the godly by the Angels being carried to Paradise, where the company and sight of the Angels, and Archangels is, as also the sight of Christ our Sauiour, accor­ding to these words, while we are absent from the bo­dy, we are present with the Lord, but the soules of the wicked are carried into Hell.

3 Cyprian saith (excluding no godly soule) O what dignity and security is it in a moment to close thy eies,Bell. l▪ 1. de. Sanct. c. 5. Cyprian de ex­hor. Mart. cap. vlt. whereby men in the world are seene: and to open them instantly, that God and Christ may be seene. Oh what great happinesse is it to bee sud­denly pulled from the earth that thou mayest pre­sently be placed in heauen.

4 Augustine saith thus,Aug. med. c. 22. et l. 20. de ci­uit. dei c. 15. (speaking of all the god­ly) O happy soule who, how soone it is loosed from the body▪ being set at liberty, presently go­eth to heauen and is secure and at rest.

And againe he saith, surely the good that are faithfull since that time that they are redeemed by that price, which Christ by his blood-shedde powred forth, doe no wise know any infernall place after death.

5 Prosper saith thus, Prosp. l. 1. de. vita. contemp. c. 1. because according to the speech of Scripture, the whole life of man is a [Page 27] temptation vpon earth, then is the temptation ended, when the fight is ended; and then is the fight ended, when to the same secure victory suc­ceeds, at the very end of this life: that so all the Souldiers of Christ, who euen to the end of this their present life, by diuine aide haue valiantly resisted their enemies: hauing ended their paine­full pilgrimage, may presently thenceforth raigne happy in their natiue Countrey.

Anselmus thus speaketh, the Preachers of the 6 Church,Ansel. in. 2. ad. Cor. after that they haue departed out of the body; they are no wise delayed of the present pos­session of their Heauenly Countrey: but instant­ly as they depart from the flesh, whereunto the soule was formerly tyed, so soone are they made to rest in the heauenly seate.

4. Reasons adduced by Bel­larmine, to proue the Saints pre­sent fruition of ioy, and making directly for vs, against Purgatorie.

God (saith he) is no readier, or more inclinde to 1 punish,Bell. l. 1. de. Sanct. c. 6. then he is to reward: wherefore it fol­lowes, that if the wicked be presently cast in tor­ment, as we see the example of the rich Glutton teaches vs, that by a like equitie that the godly instantly after death, likewise receiue their owne reward.

As Basilius notes (saith he) before Christs com­ming,2 the death of the Godly was lamented,Bell. Ibidem. but [Page 28] since that time, the same is celebrated with mirth, and why so? but because to die then it was a mi­sery▪ but now death is the beginning of happi­nesse, which surely it could not be (say we) if the soule went to a tormenting fire in Purgatorie, but a greater miserie, then when the soule went be­fore (as they say) to a painelesse Limbo.

Leuit. 19.13. Thou shalt not retaine the wa­ges of the hireling beside thee all night till the morning therefore lest God should seeme lesse iust or pitifull at the very end of the day of his life,Bell ibidem. much more wil he giue glory to the godly, ac­cording to that Parable, Mat. 20. and consequent­ly (say we) he will not delay them of that reward, not only one night, but many hundreds of yeares (as the Papists hold) tormenting their soules in Purgatorie.

Bellarmines Arguments for Purgatory answered.
1. Out of the Old Testament.

1 2 Maccab. 12.45. It was a holy and good thought (saith the Authour) to pray for the dead,Bell. l. 1. de Purg. c. 3. that they might bee absolued from their sinnes. Whence it followeth (saith Bellarmine) that the dead after this life may be absolued, and may haue sinnes to satisfie for; whereof before their death they were not absolued. And this is done in Pur­gatorie.

[Page 29]1. Our generall reply to all such Arguments brought out of Apocripha is,Answere. that no disputation can bee, but out of principles mutually by both parties receiued: such as these Bookes are not by vs as Canonicall. And therefore it is, that wee argue not with a Iew out of the New Testa­ment.

2. Our reason of reiecting them as not Ca­nonicall, is (beside the consent of the Primitiue Church with vs, confessed by Bellarmine, and testi­fied by Ierome) the proofe which wee haue out of Canonicall Scripture, and out of themselues: For all Scripture, 2 Tim. 3.16. saith Paul, is by immediate and by diuine inspiration: But these Books, as the Authour con­fesseth,c. 2.23.26.28. are not so, but a mediate abridgement of another mans Bookes done with great paines, which the Papists themselues hold not as Cano­nicall; and therefore so neither can their com­pend be.

3. The sinne of these men was mortall,Iosh. 7. (as is euident Deut. 13.7.) the eternall punishment and guilt whereof comes not to bee satisfied for in Purgatorie, (as the Papists affirme:) and as for the temporall, they had suffered for that already, (as v. 40. is cleare) being slaine for their sinne: euen as Bellarmine saith,Bell. lib. 1. de Purg. c. 12. That the thiefes violent death on the Crosse, was iustly his full temporall satis­faction; and so these men had nothing to suffer or satisfie in Purgatory.

Neither, saith the Text, that it was to deliuer them from any temporall punishment that then they were in; but hauing a regard to the resur­rection, to absolue them from the sinne it selfe, which they had committed, that as Bellarmine himselfe saith, it might not bee imputed vnto [Page 30] them in that day of the resurrection of all flesh.

To all the subsequent places adduced out of the old Testament,Bell. l. 1. de Purg. c. 3. Bellarmines owne confession suffi­ceth as an answere, Quod solum probabiliter sua­de [...], but doe no wise necessarily inforce, as by a short touch of them we shall here shew.

1 As for that of Tobit. 4.17. Powre out thy bread vpon the buriall of the iust▪ beside that the Booke is not Canonicall, it imports no wayes Purgatory, seeing the Primitiue Christians, (as witnesseth Augustine) on the dayes of the re­membrance of the Martyrs,Aug. Confess. lib. 6. c. 2. & contra Faust. l. 2. c. 21. had their Loue-feasts, and Distributions vpon the buriall places of the Martyrs; and yet this they did not to deliuer them out of Purgatory, seeing they grant that the Mar­tyrs goe not thither.

2 As for Dauids mourning, and the men of Iabesh Gilead,1 Sam. last 31. 2 Sam. 1.12. for Saul and Ionathan, &c. it was not to de­liuer Saul out of Purgatory, who dyed desperately, but as the Text shewes, that Israel for their sinnes was fallen before their enemies▪ as Ioshua for the like cause mourned. Iosh. 7.7.

3 As for Psal. 38.1. by correction in Gods wrath Purgatory cannot bee meant, because the Papists grant, that the partie is reconciled before hee goe thither: as also, In ira corripi, (saith Bellarmine) se­cundum Augustinum est, [...] pun [...]r [...] post hanc vi­tam, ad correctionem tamen & emendationem, which cannot be [...]-in-Purgatory neither.Bell. lib. 2. de indul. cap. 13. For the same Bellarmine confesseth, saying, Nemo negare po­test poenam Purgatorij non spectare ad fructum noua vitae.

[Page 31]As for Psalm. 66.12. The two preceding ver­ses 4 shewe,1 Pet. 1.7. & 4.12. that by fire is meant the triall of the godly; and by water is meant affliction, when the Psalmist saith, Wee went thorow fire and water. And fire here is before water: but so is not Purgatory (which they meane by fire) before Baptisme, (which they meane by water.)

As for Isai. 44. which place (saith Bellarmine) Augustine expounds of Purgatory, Augustine in 5 the place cited by him,Aug. l. 20. de Ciuit. Dei. c. 25 saith, that the meaning of Isai. is that same with that of Malac. 3.3. which Bellarmine lib. 1. de Purg. c. 1. expresly expounds to be Tribulationes hujus vitae.

Besides that, the purging spoken of by the Pro­phet, is said to bee by washing as well as burning, and in the middest of Ierusalem; but not vnder the earth.

As for Isai. 9.18. The Text speakes of deuou­ring,6 but not of purging; and that wickednesse burnes as fire; but not that fire burneth wicked­nesse. Nor is it vnremarkeable that this fire of theirs is by themselues called heere iniquitie; for so it is in deed, a maine poynt of the mysterie thereof.

As for Micha. 7.9. Gods indignation cannot be said to bee borne in Purgatory, because (as is 7 confessed by the Papists themselues) the party be­ing reconciled before he goe there, is freed there­from.

As for Zechar. 9.11. Math. 21.5. sheweth,8 that by that pit, Aug. de Ciuit. Dei. l. 18. [...]. 35. is meant our spirituall capti­uitie: and as Augustine expounds it, Humanae [Page 32] miseria sicca est profunditas. Neither is our deli­uery therefrom by our owne suffering; but it is said to bee by the blood of the Couenant. Nor yet follow [...]s from the priuation of water, the position of fire.

Bellarmines Arguments for Purgatory answered.
Out of the New Testament.

1 Math. 12.32. There is a sinne which shall not bee forgiuen neither in this world, nor in that to come.

Ergo, this implies, that some sinnes are forgiuen in the world to come, which is in Purgatory.

Answere.This Text speakes onely of remission of sinnes, which cannot be meant of Purgatory, where there is no remission of sinnes, but punition for sinnes. Neither doth the world to come signifie in Scrip­ture▪ Purgatory, or any temporall estate of man, but onely the last day, and his eternall estate: as Marke. 10▪30. is cleare; [...]o Luk. 10.35. Ephes. 1.21. where it is said, that hee that forsakes ought heere for Christs sake, he shall receiue an hundred fold in this time, and life eternall in the world to come

Marke 3.29. Luke 12.10.Next▪ the Euangelists Marke ▪ and Luke as poste­rio [...], in one cleare, word she [...], that [...] that dis­junctiue speed of [...] no forgiue­nesse at all is meant; or that that sinne shall neuer be forgiuen▪

Besides that, it is against the rules of right [...]e [...] ­soning, (as Bellarmine is forced to grant that of a [Page 33] negatiue, an affirmation should follow, chiefly the one being particular, and the other generall.

1 Cor. 3.15. If any mans worke burne he shall suffer losse, but himselfe shall be saued; yet so as 2 by fire.

1. Bellarmine grants this place to be allegori­call,Answer. difficill, and variously expounded both by Popes and Fathers, (from whom notwithstanding he professes himselfe to dissent) and consequently the same is not argumentatiue.

2. In the exposition of all the proceeding parts of the Text Bellarmine consents with vs, till he come to the last words, (but himselfe shall bee saued, yet as by fire) yeelding that the fire which proueth the worke is not meant of Purgatory; but Metaphorically to be taken: but the fire whereby the person of the worker shall be saued, is proper­ly to be taken (saith he) and is that of Purgatorie. But first, Bellarmines owne explication of the si­militude, in the beginning of the fift Chapter, te­stifies that in all the tenure of that whole meta­phoricall speach, it is but one fire that is meant, & no more sortes. And this is so vsuall in Scripture, that (except in Sacramentall formes of speech) one and the same word, in one currant of a Meta­phoricall speech is neuer diuersly taken: and therefore that instance of Bellarmines, 2 Cor. 5.21. is impertinent; both the whole tenure of speech, (as is said,) not being metaphoricall, and it being knowne euidently, that (according to the He­brew phrase) how oft Christ is called sinne, (as he is there) is vnderstood, that he was a sacrifice for sinne: besides that, the direct opposition clea­reth that the word (sinne) in both places of that [Page 34] speech, cannot be of one signification.

Next, it is absurd, the whole discourse being Metaphoricall (as Bellarmine grants) to take the word (fire) to be only proper. But it is most ab­surd to take it only Metaphorically there, when no note of similitude is perfixed thereto (as in the se­cond place:) and to take it properly only there, where expreslie in the contrary, the spirit of God doth put vpon it a speciall note of similitude ( [...]) to preuent any such fallacie, (as he doth in the last place).

Neither is that instance of Bellarmines vnto this valid to the contrary; where out of Iohn 1.14. he would proue that [...], is not euer a note of militude, which wee grant: but that [...], is not euer a note of similitude, hee shall neuer proue.

3 1 Cor. 15.29. What shall they doe then that are baptized for the dead, if the dead rise not? Where, by baptizing is meant afflicting (saith Bellarmine) which none needed to doe for the dead,Bell. l. 1. de. purg. C. 6. by mourning and fasting &c. if they were not in Purgatorie.

Answer.1. This is a most difficile place (as Bellarmine grants) and variously expounded by the Aunci­ents, (all whose expositions hee reiect:) and therefore no ground of Faith can bee proued thereby.

2. Admitting that to be baptized is to be af­flicted, yet this is not actiuely to afflict them­selues, but passiuely (as the word beares) to bee afflicted by others: and although it were actu­ally to afflict themselues by mourning and fasting for the dead; yet this will not import that there­fore [Page 35] they are in Purgatorie: for the faithfull mourned for Stephen, who being a Martyr, is not thought (by the Papists owne confession) that therefore he was in Purgatory.

To be baptized then for the dead (or rather for dead) is o to be afflicted for the beleife and pro­fession of Christs resurrection, and the hope of the godlies resurrection through him (whereof the Apostle speakes); so as both in others account, and their owne resolution likewise, they were estee­med as dead men through the fiercenesse of perse­cution, then in ieopardie euery houre, as the A­postle saith, and dying daily.

Or else the Apostles scope being to proue the resurrection, he imployeth baptisme to this his purpose, which then was by plunging the whole body in water, in token that the baptized were to die, and be buried to sin: and out of which, their comming vp againe did represent, both the dutie to rise to holinesse here, and the hope of a ioyfull resurrection hereafter. Which mortification of sinne, and being baptized for dead thereto, by de­nying carnall pleasures to liue in them, were need­lesse for any man to practise, but to liue like an epicure, if there were not a resurrection to a bet­ter life hereafter.

So that, whether wee consider our promise at baptisme, to die to sinne, or the representation that is in it of dead men thereto, or the efficacie thereof flowing from Christs death to mortifie sin in vs,Rom. 6.6. or the hazard of Christians then amongst their enemies, for the profession of Christian Bap­tisme, as the Apostle shewes, the sense is euer sound, vnrested, and orthodoxe.

[Page 36] 4 Mat. 3.11. He shall baptize you with the Ho­ly-Ghost (to wit, heere, saith Bellarmine) and with fire, that is in Purgatorie hereafter.

Answer. Bell. lib. 1. de purg. ca. 5. Bell. lib. 2. de Purg. c. 13.1. If by fire Purgatorie were meant, then it would follow that all whom Christ baptizeth with the Holy-Ghost here, should goe to Purgatorie hereafter: which Bellarmine himselfe denies.

Next, Christ is only said to be the baptizer with fire here; but by diuers reuelations (saith Bellarmine) it hath beene showne, that soules in Purgatorie are baptized or afflicted with Deuills. But what truly is meant by fire, Chrysostome on this place declares, saying, Comemoratione ignis adiuncta rursus ipsius vehemens gratia et incoprehen­sibile signauit donum.

5 Mat. 5.26. Verily thou shalt not come out thence, till thou paye the vttermost farthing. Bell. lib. 1 de purg. ca. 7. Purgatorie then is this prison, wherein men must satisfie for their veniall sinnes.

Answer.1. This place is only properly to be taken, as Theophylact, Chrysostome, Tolet vpon Luke, and your owne Ferus on this place witnesse. Christ therein perswading vnto brotherly reconciliati­on, if it were but for eschewing of temporall in­commodities.

Bell. l. 1. de. Purg. ca. 7.2. Giuing that it were allegoricall; yet Au­gustine who expounds it so, makes the prison to be Hell (as Bellarmine grants) the payment eternall punishment: &, donec, to signifie no certaine time, but neuer; as Psal. 110.1. 1 Cor. 15.25. is euident.

Againe, vnreconciled persons with their aduer­sary, are cast into this prison; but the godly are re­conciled with God before they depart hence [Page 37] (say the Papists themselues) therefore it cannot be they, that goe to this prison.

And last of all, by paying the vtmost farthing, is meant (as our vsuall phrase of speech witnes­seth) the full summe without the least want: and so it is not to be vnderstood exclusiue of the grea­test part, but inclusiue of the least portion, and whereby man so, should be made perfectly to be his owne Sauiour.

Matthew 5.21. Out of this place (saith Bellar­mine)6 Augustine gathers,Bell. lib. 1. de purg. ca. 8. that there are three sortes of sinnes, and three sorts of punishments after this life: lighter sinnes hauing lighter pu­nishment, which saith Bellarmine is the temporall, that soules sustaine in Purgatorie, compared here to the councell.

1. That there are diuers degrees of sinne,Answer. and diuers degrees of punishment after this life, wee willingly graunt with Augustine: but that the godly sustaine any such in Purgatorie, this place will neuer proue. Neither from alligories can be drawne any such enforcing arguments; or from words denotating only Courts of Iudiciall De­crees heere, to proue places of execution or pu­nishment hereafter; euen as who would proue Golgotha, by Gabbatha.

Next, if it be rightly concluded by Bellarmine, that punishments after this life, are here spoken of decreted in foro poli, because Gehenna is mentio­ned: then by a like reason it will follow, that punishments inflicted only in this life are by the other (whereby he meanes Purgatory) spoken of decreed in foro soli, because such Iudicatories are [Page 38] only in this life▪ and so that Gehenna is the only punishment that is after the same.

And last, if Bellarmines exposition and argu­ment out of this place were good, it would fol­low that wrath & euill speeches were but veniall sinnes, (for such are said only to deserue the coun­sell) which he expounded to be Purgatorie, and yet the Apostles Iames and Iohn, Iam. 3.6. 1 Ioh. 3.14. shewe that such deserue eternall death: and so both of them are belied by the Cardinall.

7 Luk▪ 16.9▪ Make you friends of the Mammon of of iniquitie▪ that when yee faile they may receiue you into euerlasting habitations, and this is by their pray­ers (saith Bellarmine) deliuering them out of Purgatory.

Answere.This place is most cleare against them, shewing that at the charitable Christians departure, their soules are straight way received into Heauen without going to any Purgatory: and therefore ther is one word of the deliuerance out of the but one only of the receiuing into the other.

8 So likewise, as little makes that prayer of the Thiefe for them, Luk. 23.24. disiring of Christ an entrie into his heauenly kingdome, but no e­gresse out of a hellish Purgatorie.

9 Act. 2.24. Whom God raised hauing loosed the dolours of Hell ▪ that is, deliuered soules out of Purgatory.

Answere.1. The words are the dolours of death, and not of Hell, by which, what is meant, is cleare out of Psalm. 18.4.5. calling the dolours of death, the snares of death: and by the dolours of the graue, meaning the same▪ and by both, vnderstanding so the captiuating of death, and the detayning po­wer of the Graue; wherein our Sauiour by his [Page 39] buriall, as Deaths prisoner was inclosed; and both which powers by his resurrection hee over­came: as by his triumph Hose. 13. is euident: and as Bellarmine grants, Lib. 4. de Christo. cap. 8. and that with Chrysostome and Oecumenius is meant thereby, either that by Christ resurrection God loosed the dolours of death, that was pained in holding him so long in the graue; or else that by his resurrection he destroyed death and all the stinging dolours thereof which accompanied the same. And so he makes him do that by the raysing vp of his body there, which by the discense of his soule he would haue him to doe here.

Next, if by such words Purgatory were meant, then it would follow that Christ should haue suf­fered in Purgatory; seing (as is euident) Peter speakes of the dolours which his humane nature suffered, and his diuine loosed. And therefore it was himselfe that was loosed from them, (as Samp­son from his cords at first) because it was impos­sible that he (saith the Apostle and not others in Purgatorie) should be holden by them.

And to vse retortion of this place against them­selues, if they meane Purgatory by these dolours, as Bellarmine doth, the same is quite vndone; because Christ is said not to haue loosed any soules out of these dolours, but the dolours themselues: where­of it will follow, either that there is no Purgato­rie left at all, or else such a one as is quite dolour­lesse and without paine.

Philip 2.10. At the Name of Iesus, euery knee 10 shall bow, of things in Heauen, on earth, and vnder the earth: Which last sort, seeing it is not the de­uils, nor the damned that giue voluntary obedi­ence, it must be the soules in Purgatory.

[Page 40] Answer. Bell. l. 1. de. Sanct. c. 6. Isai. 45.23.1. Bellarmine himselfe answeres for vs, and shewes that this speech borrowed from Isai. is ex­pounded by the Apostle, Rom. 10.14. of Christ comming to iudge all men, before whom all the wicked, sore against their wils, shal compeare, and yeeld subiection, whereof the bowing of the knee among men is a signe.

Neither by bowing of the knee could be meant a voluntary subiection▪ for this reason, because then it would follow, that all the wicked, euen in this life, gaue voluntary subiection to Christ; be­cause it is said, That euery knee on earth shall bow.

11 As for 1 Pet. 3.20. Bellarmine prooues Limbus patrum thereby▪ Bell. l. 1. de Christ. c. 13. Reuel. 20.7. Iude 1.6. Therefore it cannot be adduced likewise to prooue Purgatory: neither doth the word Prison in Scripture signifie but only the hell of the damned, when it speaks of the imprisoning of Spirits. And therefore it is the wicked and dis­obedient that are said to bee there; (and so neither the Fathers not the godly whom Christ is not said to haue deliuered the [...]; but to whom he is said to haue preached by that Spirit, whereby hee was quickened, which was not therefore his Soule, but by his diuine Spirit in the dayes of Noah, while they had time then to repent by the meanes of preaching, and not after this life when there is no conuersion. And for which exposition we haue not onely the clearnesse of the Text, but Augustine also plainly with vs,Aug. Epist. 99. ad Euodium. and after him Beda, as [...] grants.

12 Iohn 11.43. and Luke 8.55. The soule of La­zarus▪ Maries brother returned; and so did the soules of Iairus daughter, and the widowes sonne, [Page 41] whom Christ raised. Now this was not from hell, they being godly; nor from heauen, for so iniurie should haue been done to them: Therefore saith Bellarmine, Bell. lib. 2. de Purg. c. [...]. Mortui quos exitarunt Christus, & Apo­stoli creduntur fuisse in Purgatorio.

Besides that,Answer. Deut. 29.29. the secret things belong onely to God, and the things reuealed onely to vs, there could bee no iniury heere done to the creature, whose priuate good must euer giue place to the manifestation of Gods glorie, whereto it was created.

But more peremptorily let Bellarmine in that same Chapter answere this saying; Se igitur aliqui sancti redierunt ad corpus, non fuerunt beati, sed Deus praevidens eorum excitationem distulit eorum beatifi­cationem, & interim detinuit eos in optimo aliquo lo­co; such as is no wayes a tormenting Purgatory.

Yea, to shew how desperate their cause is, and 13 how impudent themselues are,Bell. lib. 2. de Purg. c. 14. in wresting most cleare parts of Scripture to prooue this fiery fur­nace of theirs: Let vs see that place, Ex quo (saith Bellarmine) insigne habetur argumentum pro Pu­gatorio.

Hebr. 10.27. For whom remaines (saith the A­postle) a certaine fearefull looking for of Iudgement, and fiery indignation, which shall deuoure the aduer­saries: speaking there no wayes of the godly that are friends, as Bellarmine would haue it, that for their sinnes after Baptisme, must bee temporally punished in a purging fire: but of the Lords ad­uersaries; as the cleare Text sheweth, which the fiery indignation of God shall vtterly deuoure; and of the fearefull iudgement, and finall damna­tion [Page 42] of those, who by wilfull apostasie from the knowne truth (as vers. 25▪ 26. is euident) doe tread the Sonne of God vnder foot, and count the blood of the Couenant an vnholy thing, and doth despise the Spirit of grace; which none of the godly euer either did, or doth.

14 Next to such places of Scripture, Bellarmine brings in examples of Scripture,Bell. lib. 1. de purg. ca. 11. whereby hee in­tends to prooue, that the guilt of sinne being re­mitted, the temporall punishment remaines to be satisfied for; and wherin because many are remisse in this life; therefore a Purgatorie is appoynted hereafter.

2 Sam. 12. Numb. 12.The first examples are of Dauid and Miriam, both pardoned, and yet temporally punished: but hee should prooue that these punishments were payments and satisfactions to Gods Iustice, and redemptions of themselues, (as Bellarmine calles them) where in the contrary, the Scripture cleare­ly affirmes,Hebr. 12.7. that God by such corrections dealeth not as a Iudge with malefactors, to satisfie Iu­stice, but as a father with his sonnes, to manifest his mercy; doing it not for any payment to him­selfe, but for profit to them, and not to free them from any Purgatory hereafter, but to make them pertakers of his holinesse here.

Neither auailes it Bellarmine, that the cause of Dauids correction is set downe to bee his sinne begun▪ for wee confesse, that the sinnes of the godly are the efficient causes of these corrections that God layes vpon them. But all our Contro­uersie is of the finall cause, which wee say is for example to others his children, and their owne a­mendment [Page 43] that are chastised, and which they say is, for satisfaction to his Iustice, and redemption of the sufferer himselfe.

The next instance that hee brings,Gen. 2.17. Rom. 5.17. Rom. 6.23. is of death,15 which is the temporall punishment of sinne, and is inflicted vpon the godly, not to preuent sinne, but for satisfaction to Gods Iustice. Whereto wee answere; That to no purpose doth hee in­stance the common calamities of all men, or death of all in generall, seeing our controuersie heere, is onely of satisfactory punishment proper to the godly in particular: which Bellarmine himselfe confesseth the former not to be, and so most clear­ly answeres for vs, saying, That Indulgences take not away Poenas naturales, Bell. lib. 2. de Indul. c. 1. & communes, sed illam quae infligitur in foro poenitentiario, haec enim est per quam Domino satisfacimus, & cui succedit nisi Do­mino satisfiat in praesenti purgatorii poena. So that these other naturall and common calamities are the fruites of sinne, but not satisfactions for sinne.

Againe, Bellarmine more plainely as yet an­sweres for vs,Bell. lib. 2. de Indul. c. 4. saying, Mortis debitum non erat so­lum vt moreremur, sed vt in morte perpetuò manere­mus. And this debt by his satisfaction, Christ hath so freed vs thereof, that death altering its na­ture to the godly, is now but a safe passage to life; of a curse, made a full cure, and blessing, ending our fight, leading vs to our crowne, bringing vs to our countrey, to the sight of God, company of Angels, societie of Saints, and coniunction with Christ: and therefore so expected with ioy, and desired with longing, which no punishment could bee.

[Page 44] Bellar. lib. 4. de poenit. c. 2.Besides, that hereby he contradicts himselfe, saying, that in baptisme the whole guilt and the whole punishment of sinne is remitted: and yet sodainely after baptisme many Infants die. To say therefore that the death of these is a satisfac­tory punishment▪ when nothing is to bee satis­fied for vnremitted fully, is an absurd contra­diction.

16 His third instance, is of violent death inflicted on some as a satisfactorie and temporall punish­ment after the remission of the sinne; as Exod. 32. of those that were killed for worshiping the gol­den Calfe. Numb. 14. of those that murmured against the Lord. 1 King. 13. of the Prophet slaine by the Lyon: and 1 Cor. 11. the death of those that vnworthily communicate.

Answer.We answer, that these first that were slaine, were manifest Idolaters, of whose repentance or remission we reade not: but of the iust deserued temporall punishment here, and what such merite hereafter, 1 Cor. 6.9.

Heb. 3.4. 2 Thes. 2.12. 1 Tit. 1.15.Next, the others that murmured, are called by the Apostle hard-hearted, misbeleeuing, wicked, and disobedient: and who (as cleerely appeares Heb. 4.2.3.) were also excluded out of the hea­uenly rest; that which God remitted, being accor­ding to Moses desire only their full deletion, as God had threatned, and their posterities.

To the other two examples we answer, that all that they proue, we grant; to wit, that disobedi­ence and sinne, is the efficient cause of temporall [Page 45] punishments: but such punishments of the godly, are not payments to God, and redemptions of themselues. So our difference is of the finall cause, which is either for example to others to be aware, or amendment of themselues: or as Augustine saith, cited by Bellarmine, vel ad demonstrationem debitae miseriae, vel emendationem labilis vitae, vel ad exercitationem necessariae patientiae.

Neither read we of the Prophets repentance, nor remission, nor of the reconcilement of these vnworthy receiuers, against whom that are such, the Apostle threatneth the receiuing of their damnation.

Last of all, when enforced by truth, Bellarmine 17 is made to confesse,Bell. lib. 1. de purg. ca. 14. meritū Christi sufficere ad omnē culpam et poenam tollendam, he comes to this shift, that it must be applyed by Purgatory: and all be it that in baptisme it take away all; yet hee saith blasphemously, quod deus tantum semel utitur ea li­beralitate, et postea contrahit nonnihil manum, and will haue vs to satisfie for our selues: and that for the temporall punishment, quod vna tantum si actu­alis satisfactio, et ea sit nostra.

Whereunto wee answer, that wee grant, that Christs merit is not auailable to any without ap­plication; but the meanes are set downe expresly in the word:Ephes. 3.17. Rom. 10.17. Gal. 3.27. 1 Cor. 10.16. to wit, faith by the Word and Sacra­ments: and by which meanes, whensoeuer it is applyed, it looseth none of its full vertue: nor as they blasphemously affirme, doth the Lord but once only vse such liberalitie, to accept it for as much as it is worth towards the godly: (like the Pope, who neuer but once at his Coronation, [Page 46] scatters his copper money amongst the people) but Faith applies it euer, and he accepts it euer, according to the full vertue and value thereof: as being sufficient to free the godly as well from the temporall satisfactorie punishment, which is the lesse; as from the eternall, which is the more.

Besides, likewise that the meanes of applying a thing should be actiue, and not a passion or tor­ment, so neither should these meanes be contrary to the benefit which we enioy by them; as who to see should cloose his eie lids, applying Gods mercie by the execution of his Iustice, pardon by punishment, discharge of debt by payment; and applying the grace of Christ, by a meanes dero­gating from his grace, which is altogether impi­ous and absurd.

18 As for his testimonies of Councels and Fathers, that he brings in for prayer for the dead, out of which hee would inferre Purgatory, they neuer proue his point.

Bell. l. 1. de. purg. c. 9. Aug. l. 21. de ciuit. dei. c. 27. Bell. lib. 1. de Sanct. c. 2. Lactan. l. 7. cap. 11.1. Because this did proceede of an errour that sundry of the Fathers did hold, and the whole Greeke Church as yet, (whom Bellarmine refutes) that the soules of the Godly remained till the re­surrection in certaine hid receptacles, without seeing God.

2. Their owne Canon of the Masse prayes for the soules of the faithfull which doe sleepe in the slumber of peace, for so are the words▪ Memento domin [...] animarum famulorum famularumque tuarum quae nos pracesserunt in signe fidei et dormiunt in somno pacis. And yet these soules so long since departed, cannot be said now to be in the fire of Purgatory; for none could sleepe peaceable or found in so [Page 47] easelesse a bed: except they make labouring and rest, sleepe and waking, peace and torment, to bee all one.

3. Cyprian testifies,Cyp. l. 3. epist. 6. et l. 5. epist. 4. Bell. lib. 2. de Purg. ca. 1. et ibid. ca. 18. that they offered for the Apostles and Martyrs, whom yet they thought not to be in Purgatorie: and in the ancient Mis­salls, Bellarmine grants, that on the day of Pope Leo the 8. canonized Saint, the Church said, Annuè quae­sumus domine, vt animae B. Leonis haec prosit oblatio, and yet this prayer for his soule imported not (by their owne confession) that it was in Purgatory.

4. Likewise they prayed for the dead for de­claration of their loue to them,Aug. confess. l. 9. ca. 13. Aug. l. de ciui. dei. cap. 16. Bell. l. 1. de purg. cap. 10. Aug. lib. 21. de ciuit. dei. cap. 26.27. Enchirid. c. 69. Aug. c. 1. secun­di Serm. de con­sol. super mortuos. et. l. 5. hypog­nost and not doubting that the soules notwithstanding were in blisse al­ready, and in that ioy which they prayed for vnto them: as Augustines words for his mother Mo­nica, plainely manifests: et credo domine quod fece­ris, quod te rogo, sed voluntaria oris mei approba do­mine. And whereas the same Augustine would seem more plainely to make for Purgatorie: in other places againe, he either calles it in doubt if any such thing be, as Bellarmine grants, and saith, pos­se dubitari, et periculosissimum esse definire; or else expresly he sayes, that except Hell and Heauen, he knoweth no third place.

5. Last of all,Bell. l. 2 de purg. cap. 1. themselues say Masse for children dying soone after baptisme, who haue not com­mitted any actuall sinne, and to whom the whole punishment of originall is remitted, and so con­sequently, can not be in Purgatory.

AN ANNEXE TO this Treatise of Purgatorie, concerning the Distinction of Sinne into Mortall and Veniall, which is the maine Pillar of this Pyrotechnie, and being pulled downe, makes the whole Fabricke to fall.

IF we consider aright what Sinne is of its own nature, as Saint Iohn describes it;1 Iohn 3.4. to wit, that all sinne what­soeuer is a transgression of the Law: or if we con­sider, what is the proper wages of sinne, of what­soeuer sort it bee, as Saint Paul cleares it,Rom. 6.23. to wit, death: or if we consider what is onely able to expiate, and doth purge vs from all sinne, (name it as they will,) to wit▪ Christs blood and death onely:Galat. 3.10. Then surely any such distinction of sinne into Mortall and Veniall by nature,Hebr. 9.22. will quite evanish,1 Iohn 1.7. and sinne of it owne nature will bee acknowledged to bee mortall sole­ly; [Page 50] and to say Peccatum, and yet Veniale simply, and not Mortale properly, will be [...] to bee vertu­all contradiction; and we know that there is no composition of meerely opposites, nor constructi­on of mutuall destructiues.

Yea, out of their owne mouth to condemne them, how is sinne vniuer [...]ally distinguished by themselues into Veniall and Mortall, if the Ve­niall bee not sinne, and that properly: and if it bee sinne, (or [...]) then of necessitie it must bee as is said,Galat. 3.10. [...], as saith Saint Iohn; and the wages thereof; as the Lawe threatneth, is Gods curse;Rom. 6.23. or as Saint Paul pronounceth, doome is death.

So that euery sinne is as a Viper: and there is no Viper,Actes 28. if wee respect the meere nature of the best of them, but shee killeth whom shee biteth▪ yet if one shall light on the hand of Paul, shee is shaken off into the fire without any har­ming▪ but not the lesse is shee to bee feared, and accounted deadly of her owne nature, although the Apostle be safe.

Wherefore the distinction of sinne into [...]or­tall and Veniall, ariseth [...] sed personis. From whence it followes, That all sinnes are damnable in all men, but not to all men; all deserving, but not all receiuing damnation: for to the reprobate no sinne is finally veniall, and to the elect no sinne is finally mortall. Notwith­standing that there is one sinne, which is simply, and vniuersally mortall, because it is not only pu­nishable, but euer punished with eternall death, [Page 51] and is that sinne against the Holy Ghost; but is no wayes incident to the elect.

Therefore I call sinne mortall two wayes. First, by explication and generally; and to say a mortall sinne, is to shew the nature of all sinne. Secondly, by way of distinction and spe­cially; and so to say a mortall sinne, is to designe that sinne against the Holy Ghost in particular: and which sinne Impenitencie doth follow ne­cessitate ineuitabili, as an inseparable conse­quent, where in all other sinnes it is rather contingent: for as no sinne can bee forgiuen without repentance; so this sinne excludes pos­sibilitie of repentance:Hebr. 6.4. and therefore is irre­missible, and is called Mortall in an eminent de­gree, and neuer becomes veniall; not because God in his absolute power cannot forgiue it, but because in his iust will hee hath decreed neuer to forgiue it, the partie so sinning being euer obdured by his owne vniust action, and Gods iust desertion.

And this is that which is spoken, Mathew 12.31. and which Christs beloued Disciple vnder­stands,1 Iohn 5.16. saying, There is a sinne to death, and a sinne not vnto death: distinguishing so, not be­tweene some sinnes mortall in nature, and some sinnes veniall by nature: But betweene one sinne simply mortall in nature, and in necessary effect vnto all; and all other sinnes simply mortall in nature also, but not in necessary effect vnto all: and therefore possibly and by repentance veniall through grace vnto the elect. Whereas the same sinnes are iustly through want of repentance [Page 52] retained, and be comes finally mortall to the ob­dured reprobate.

Bell. lib. 1. de purg. ca. 11.Neither is it to any purpose which Bellarmine alledgeth out of Iames 1.15. that because concu­piscence brings foorth sinne; and sinne consummate brings foorth death▪ therefore that concupiscence it selfe should not bring foorth death, or be a mor­tall sinne, but veniall. Where in the contrary it is rather to bee reasoned, that Concupiscence being the euill Tree budding, or poysoned Spring flowing, it is the cause of all that which pro­ceeds therefrom; to wit, both sinne consummate, and death inflicted; as from the seed both stalke and each eare comes.

And in the very regenerate, where no con­sent is thereto, as it is called sinne properly, and a rebellion against the Law of God, Rom. 7.20, 23. so the fruit and merit thereof is affirmed to be death, vers. 24▪ and Rom. 8.2. and consequently it is of nature mortall.

Neither is it forbidden in the Law with that restriction of giuing consent thereto; but simply it is said, Thou shalt not couet: and therefore to lust or couet, although it proceed no further, (as Christ himselfe expounds that Precept) is a breach of the Lawe,Math. 5. and consequently merits death, and the curse▪ Neither may we (according to Bellarmines owne rule) restraine that which God hath set downe more amply.Bell. lib. 4. de Poenit. c. 13.

And as for that out of a 1 Corinth. [...]. where ve­niall sinne is desweined (saith Bellarmine) Ex [Page 53] leuitate materiae, wee may iustly say, it is leuis pro­batio: and whereas through wanting more solid stuffe, for proouing their distinction, they haue their recourse then to stubble; they may fitly bee compared to that thralled people in the Egyptian bondage, who wanting long straw, were forced to gather short stubble to themselues, to make vp their [...]aske, which they could not accomplish: and for building such stuffe, not vpon the foundation, but rather thereby euerting the foundation, they may feare a fearefull and consuming fire at last.

But heereunto wee will onely giue them but their owne answeres, and fully pay them with their owne coyne.

Bellarmine then testifies,Bell. l. 1. de purg. c. 5. that because by the Builders in that place, is vnderstood Doctors: therefore by the worke must bee vnderstood do­ctrine; and consequently by Hay and Stubble, (saith hee) is vnderstood curious and vnprofitable doctrine.

Next he saith, That by the fire that burneth this combustible and light stuffe, Purgatory (where­in Veniall sinnes enter) cannot bee meant, be­cause it purgeth not the worke, but altogether consumes the worke. This likewise is but Me­taphorically then so called fire: but that of Pur­gatory is reall; Et ignis Purgatoriae qui ver [...] & re­alis est, (saith Bellarmine) non potest opera combu­rero, quae sunt actiones transeuntes, & jam tran­sierunt.

And whereas the Ancients seeme to poynt at this Distinction, making mention of Mortall sins any iudicious Reader will finde, that thereby they vnderstand Peccata vastantia conscientiam, [Page 54] or such great and gross [...] sinnes, as vsually exclude penitentiall grace from the presump­tuous Actour, by which onely our sinnes become veniall.

Likewise seeing euery sinne (name it as yee will, if yee graunt it once to bee sinne,) is me­diately at least committed against an infinite ob­iect, who consequently requireth iustly an infi­nite punishment: It followeth necessarily that the same is mortall, although it were but as idle word;Bell. lib. 1. de Purg. c. 11. which Bellarmine saith, were a foolish thing in man to breake friendship for such light offences, and can not bee vnderstood in God how it can deserue eternall punishment, although in the contrary Christ hath said▪ that euen of such account shall bee giuen at the day of Iudgement; at which time onely eternall punishment shall bee inflicted, and not a temporall, such as they allot to veniall sinnes.

Wherefore it was requisite, that as our Saui­our should haue our nature, that in it sinne might hee punished iustly: so this nature was to subsist in an infinite person, that by it sinne might bee conquered fully.

But when [...] himselfe is to bee punished by God, according to the merit of his vnpardo­ned offence, the Lord not hauing meanes to sa­tisfie his Iustice on an infinite person, to make proportion betweene his Iustice, and mans sinne some way, hee chuseth an infinite time▪ be­cause the person punished, is no wayes match with the partie offended: therefore this punish­ment is truly called Passion, but not Satisfacti­on ▪ whereas the infinitenesse of Christs Nature [Page 55] in person, made his Passion to bee a sufficient Satisfaction.

From whence it followes that nothing can bee done by man, either actiuely or passiuely in this life, nor after the same; that can be reputed a condigne satisfaction to God for any one sinne whatsoeuer committed by vs; the guilt and whole punishment whereof is perfectly abrogated by Christ: the first being imputed to him, and the se­cond inflicted vpon him: that so all who are en­graft in him, may be freed from both; the merit of his blood, and fire of his spirit, and not any o­ther Purgatorie effectuating that to vs.

Not, that by this ouerthrow of that distinction of sinne into mortall and veniall,The inequality of sinne, or de­grees thereof. (which at last among the Papists becomes also venall) that we denie an inequalitie to be in sinnes, and so con­sequently in their due punishments.

For first, wee hold sinnes to bee vnequall in re­spect of the obiect against, which we sinne; and so a sin against God is a greater sin, then a sin against man; and a sinne against the first Table, is greater then a sinne against the second Table; being com­pared in equall and paralell acts. Otherwise if we compare a sinne in the least part of a Commande­ment in the first Table, with a sinne in the greatest part of a Commandement in the Second Table, the latter is more hainous then the first.

Likewise, as a sinne against God is greater then a sinne against man, for the essentiall diuersitie of the obiect; so the sinne against one man may bee greater then a sinne against another, for the acci­dentall diuersitie of the obiect; as in eminencie of place against a King, or propinquitie of blood, & [Page 56] bond of nature against a Parent: for although all men naturally considered are alike and the same, yet ciuilly and politickly they are not.

Secondly, in respect of the matter wherein wee sinne, there is an inequalitie: so Murder is a grea­ter sinne then Theft, because life is more pre­cious then goods. Likewise if we compare sins in the same matter, one may be greater then ano­ther, according to the extent or quantitatiue mea­sure: as to kill three, is a greater offence then to kill one; and to steale 100. pounds, is a grea­ter theft then 10.

Thirdly, in respect of the manner how we of­fend, there is an inequalitie of sinning, and so a sinne of malice is greater then a sinne of infirmi­tie: so is that of knowledge, greater then that of ignorance. As likewise sinnes that consist only in immanent action or thought of the minde, are lesse then these that come to transient action be­ing accomplished by the body; euery further ad­dition making the sinne more intense in degree.

The inequali­tie of punish­ment, or de­grees thereof.And as sins are vnequall; so are their punish­ments; God in his distributiue iustice, allotting seuerall portions of paine to the seuerall propor­tions of sinne.

The priuatiue punishment, or poena damni, in time & degree is alike to all; Depart from me &c.

The posi [...]iue or poe [...]a sensus, is partly from an in­ward cause, which is the gnawing worme of con­science, whose life is perpetuated in death; or from an outward cause, which is such exquisite meanes whereby at last the whole man is afflicted, decreed by God in his wisedome, executed by his power, to demonstrate his iustice, and is ordina­rily called the fire of Hell.

[Page 57]And as the outward paine of fire primarily in­flicted on the body, doth worke effectually to af­flict the soule; so doth the inward paine of the worme which is in the soule, worke effectually to afflict the body: that as they were brethren in e­uill, and participated in sinne, so they may bee coupled likewise, and pertake in torment.

And as the soule hath one estate in her selfe at death independant vpon the body by her sepera­tion from it, and another in the body vpon her re­vniting with it at the resurrection: so in the first she suffereth outward paine immediately, and in the second by the body mediately.

In all which, the punishment of all is equall in time, because in respect of duration, there is nei­ther more nor lesse in that which is eternall, but the punishment is vnequall in degree, Gods iustice hauing a relatiue respect to mans sinne.

And so although we denie that any sinnes are veniall by nature, yet we affirme some to be lesse then others, and in a lesse measure punished: and so the vniust slander of our Aduersaries, affirming that we make all sinnes, and consequently all pu­nishments equall, may easily hence appeare.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.