The Elf-Fire of Purgatory, Part 4
Arguments against Purgatorie, and to prooue our Assertion out of the New Testament.
1 Iohn 1.7. The blood of Christ purges vsus from all our sinnes. Whence we argue:
If Christs blood purgeth vsus from all our sinnes, and that these only are the spots which make our Soules vncleane, as the Scripture shewes vsus. It followes then, that if Christs blood purges vsus 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.
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.
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 vsus; 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 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 vntounto 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.
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.
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.
To the same purpose is it said, Rom. 5.1. Being iustified, we hauehave peace with God. Whence we infer:
If the godly who depart, being iustified, hauehave peace with God through Christ, then they are not by God adiudged to a fiery torment with the damned, differing onelyonly 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.
But the godly who depart being iustified, hauehave 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 Lord, for they rest from hence from their labours, and their workes follow them. Hence we reason:
If all these who die not onelyonly 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 hauehave 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 hauehave finished my course (saith Paul) and from hencefoorth is layde vp for mee a Crowne, which the Lord shall giuegive mee in that day, and not onelyonly for mee, but to all that louelove the comming of Christ.
2. Corinth. 5.1. If our earthly habitation bee destroyed, wee hauehave 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.
Bell. lib. 1. de Sanct. c. 3.Bellarmine saith, That thereby the Fathers either meane the immortall body, which we shall hauehave 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 hauehave, which if he had spoken of the immortall body after the resurrection, and not of eternall life presently after death, hee could not hauehave 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 hauehave 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 hauehave, 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.
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, 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 onelyonly; 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 onelyonly in the heauens. The Catholikes answered, That they made not two Churches, but distinguished the two times onelyonly 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 onelyonly 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, shall reape of the Spirit life eternall. So Iob 7.2. 2 Tim. 4.7. Reuel. 14.13. Out of all which places thus we reason:
If in Scripture there bee a twofold time onelyonly 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 onelyonly 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.
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.
2 Corinth. 4.17, 18. For our light affliction for a moment, worketh for vsus 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 vsus pull this down, that all this fiery fabricke may fall into ashes.
Marke 11.25. As wee are commanded to forgiue others, so will God himselfe forgiue vsus 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 vsus in like manner, else it should follow, which is blasphemously absurd, that God would hauehave man more good and mercifull then himselfe, and by his example should teach men, (that are too prone to vice of themselues) hollow-hearted, and fraudulent reconciliations.
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 vsus.
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.
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.
As this errour fights with that Petition of the 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 vponupon the thousand generation of them that louelove 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 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 giuegive a discharge vponupon 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 Spirit are ioy and peac…, which specially kiths in the 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 giuegive 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 hauehave 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 hauehave sundry Examples of soules after receiued into heauen, but neuer one sent vntounto 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 hauehave been extraordinary: he must prooue the going of soules to Purgatory first to bee ordinary. As also vponupon one extraordinary. Example, no common Article of Faith 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 onelyonly 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 louelove the Lord Iesus.
Now to close vp our Arguments out of their owne distinction of Culpa & Poena, thus wee 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 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.