Reims Against Rome, Propositions · Proposition 26
XXVI. Propoſition. That there is a place, commonly called Purgatorie, into which, ſoules after diſſolution from the bodie, doe goe, wherein, as in a priſon, ſuch as here hauehave not ſatisfied by temporall paine due for ſinnes, doe make ſatisfaction in ſuffering helliſh torment, it is vncertaine how long.
WE deny that there is any ſuch place, and hold that this is a very fiction for gaine to the Pope-god of the Romiſh Church. But they affirme the contrary, and teach that there is ſuch a place neere vntounto hell, and that the torments thereof are inſufferable as theſe of hell, but onelyonly that in hell there is no redemption, whereas from this, there is, ſay they.
This Purgatorie pick-purſe is confuted by their owne Bible.
Firſt, in their Bible wee may finde all the places which euer God made, Heauen, Earth, Sea, and Hell; but it no where nameth any place called Purgatorie. Therefore there is no ſuch place of Gods making.
Secondly, in their Bible we may finde only two ſorts of perſons, Elect and Reprobate, Sheepe and Goates, bleſſed and curſed, Math. 25. 34, 41. Not a meane betweene both. Two gates and wayes, the ſtrait and narrow, the broad and wide, one on the right hand, and another on the left. Two kindes of workes, good and euill, 2. Cor. 5. 10. A twofold reward, puniſhment euerlaſting, and life euerlaſting, Mat. 25. 46. Two places to receiue the reward in; the kingdome prepared for the elect from the beginning of the world, Math. 25. 34. and fire euerlaſting, prepared for the Deuill and his angels, verſe 41.
Thirdly, it affords vsus many texts againſt it.
Iohn 5. 24. The hearer and beleeuer in Chriſt hath euerlaſting life, and he commeth not into iudgement, but ſhall paſſe from death, into life. If he come not into iudgement, hee cannot be caſt into a place of puniſhment. To ſuch as be in Chriſt, there is no condemnation, ſaith Paul, Rom. 8. 1. For by Gods grace are wee iuſtified gratis by redemption that is in Chriſt, Rom. 3. 24. and hee hath ſet vsus free, Ioh. 8. 36. free from ſinne, both in reſpect of the guilt, as alſo of puniſhment. Elſe how are we free? Are Gods workes imperfect?
2. Cor. 5. 1. Wee know that if our earthly houſe of this habitation be diſſolued, that we hauehave a building of God, an houſe not made with hands, eternall in heauen. Saint Paul ſpeakes of himſelfe, and of all true Chriſtians, in this word wee: of whom he ſaith, that after death, they hauehave their houſe for euer in heauen; hee puts no lodging or Inne of Purgatory betweene. And in the tenth verſe of the ſame Chapter hee ſaith, that at the laſt Day eueryevery one is to receiue as hee hath done in this bodie. So whileſt man liueth here in bodie, and not as hee ſuffers in ſoule in Purgatorie, is hee conſidered.
Heb. 10. 14. By one oblation hath hee conſummated for euer thoſe that are ſanctified. Note here 1. That Chriſt hath made an oblation for his. 2. That this is but one. 3. That this oneCol 2. 13, 4. 1. Ioh. 1. 7. hath conſummate and made his perfect. 4. And that for euer. So as in verſe 17. its ſaid, that their ſinnes and iniquities I will now remember no more. And will he yet puniſh them in Purgatory? Will he cleanſe them from all ſinne, pardon all offences, not imputing ſinne, Rom. 4. 8. and yet will he exact a ſatisfaction? Its vnreaſonable to thinke it.
1. Theſ. 4. 17. Where the Apoſtle ſpeakes of thoſe aliue at the laſt Day, to be onelyonly changed, and ſo taken vp to Chriſt. All the elect at that time ſhall eſcape Purgatorie; or it may bee, it will then be blowne out, or it and hell turned into one.
Epheſ. 1. 10. Here the Apoſtle ſpeaketh of perfecting all in Chriſt, in heauen and in earth. Note how hee here onelyonly mentioneth two places, in which thoſe be, who hauehave benefit by Chriſt: thoſe in Heauen, and in Earth. The Apoſtle forgot them which were frying in Purgatorie. If Saint Paul had beleeued ſuch a place, where hope of Saluation had beene, would he hauehave left thoſe ſoules comfortleſſe?
Reu. 14. 13. Bleſſed are the dead which dye in the Lord, for they reſt from their labours. Where reſt is, there is no torment. It were ſmall comfort to thinke this to be ſpoken of the body, for ſo beaſts and beaſtly men reſt. Alſo to vnderſtand it of the ſoule, that it reſts from the feeling of temptations to ſinne, and from feare of damnation, and yet to be in helliſh torments for ſinne, they not knowing how long. What a reſt may this be called? Let them ſhew where the word reſt is aſcribed to any, and that they are bleſſed and doe reſt, while they be in flaming torments? Thus the word foreign henceforth pointeth at the preſent tranſition to bleſſedneſſe.
Math. 16. 19. and 18. 18. Here is mention of the Churches power to looſe on earth; but not in Purgatorie, except Purgatorie be on earth. Not Peter, nor the Pope hath any power allowed by Chriſt from theſe Scriptures, to meddle with any binding or looſing of any after death, but onelyonly in this life. Note this, you Papiſts, which reſt ſo much on the Popes power, and helpe of friends after death.
Luk. 23. 43. The good thiefe went forthwith into Paradiſe, which is heauen, 2. Cor. 18. 2, 4. So Lazarus into Abrahams boſome, Luk. 16. 22. Both eſcaped Purgatorie: the one, vnderunder the Law; and the other, vnderunder the Goſpell.
In all the old Teſtament there was no ſacrifice ordained for ſoules of the departed. When Aaron offered incenſe, it was onelyonly for the liuing, to pacifie Gods diſpleaſure towards them: but not for the dead, Numb. 16. 48.
Wiſd. 3. 1. The ſoules of the iuſt are in the hand of God; and torment ſhall not touch them. So doth Montanus tranſlate truely, according to the Greeke text. But in Purgatory is torment, and therefore iuſt mens ſoules are not in Purgatory: for they are in peace, ver. 4. What can bee more direct againſt their Purgatorie?
Hee that deſires more Scriptures according to our tranſlation, let him reade a booke intituled Ignisfatuus, where are alledged out of the Old Teſtament, Ezech. 18. 22. Eſai. 57. 1. Eccleſ. 12. 7. Pſal. 32. 1, 2. Pſal. 51. 7. Eſai. 53. 4. Leu. 1. 3, 6. Out of the New Teſtament, 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. & 8. 33. & 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17, 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reaſoning.
Contraried by Antiquitie.
The booke of queſtions and anſweres at the end of Iuſtine Martyrs workes, ſaith in queſt. 75. thus: After the ſoules are departed out of the body, the ſoules of the good are carried into Paradiſe; the ſoules of the wicked into hell. And in queſt. 60. it is ſaid, that men, after the departure of the ſoule out of the bodie, cannot by any prouiſion, care, or ſtudy, get helpe or ſuccour.
Cyprian againſt Demetrian ſaith, This life being ended, wee are diuided into the euerlaſting lodgings of death, or immortalitie.
Ierome on Amos 9. The ſoule looſed from the bands of the body, ſhall bee carried to hell, or be lifted into the heauenly habitation.
Greg. Nazianzen in Epitaph. Caeſar. fratris, ſaith, that eueryevery good ſoule, fearing God, freed from the body, preſently enioyeth admirable pleaſure.
Auſtin de vanit. Tom. 9. c. 1. When the ſoule parteth from the bodie, ſhe is inſtantly placed in Paradiſe, or headlongly caſt into hell: and in lib. 5. of his Hypognoſt. he ſaith, A third place wee know none, neither doe we find any ſuch place throughout the holy Scriptures.
Ambroſ. cap. 2. of his book of the profit of death, ſaith, When the day commeth, wee goe aſſuredly to our Father Abraham, &c. and although our workes faile vsus, (marke this) yet our faith may ſecure vsus.
The Greeke Churches to this day, beleeue no Purgatorie. See Maſter Moulin his Buckler of Faith, pag. 214. 219. citing Chryſoſtome, Lactant. Hilarie, Ʋictorinus, Auſtin, Ambroſe, Origen, Greg. Nazianz. and Baſile, touching ſoules departed.
Gaineſaid by their owne men.
Eſpencaeus in 2. Tim. pag. 144. ſaith, EueryEvery ſoule, after the diſſolution of the body, doth enter into an vnchangeable eſtate.
Leo Decr. part. 2. Conſecr. 33. dist. 1. cap. 49. ſaith, That which a man in his body receiueth not, being vncloathed of his fleſh, he cannot obtaine.
Lombard. 3. D. 19. ſaith of ſuch as are in Chriſt, that they are ſo deliuered, that after this life there is not any thing to bee found to be puniſhed.
Biſhop Fiſher, called Roffenſis, againſt Luther, Art. 18. confeſſeth, that in the ancient Fathers there is either none at all, or very rare mention of Purgatorie.
Greg. on Iob, lib. 13. cap. 20. Becauſe, ſaith hee, wee are redeemed by the grace of the Creator, wee hauehave this heauenly gift beſtowed vponupon vsus, that when we leaue our fleſhly habitation, incontinently we are carried to our heauenly rewards. Can any thing bee ſpoken more cleerely againſt going into Purgatorie?
See Biſhop Vſher his laſt Booke, in the controuerſie touching Purgatorie: and alſo D. White his laſt booke, pag. 567. citing many Papiſts touching the inualiditie of the Popes power ouer ſoules in Purgatorie.
Scriptures obiected, anſwered.
1. Cor. 3. 15. If any mans worke ſhall bee burnt, hee ſhall ſuffer loſſe: but himſelfe ſhall be ſaued; yet ſo as by fire.
Anſw. 1. Albeit the fooliſh Gagger doth ſay that this is an expreſſe Scripture to proue Purgatorie: yet Bellarmine ſaith,Lib. 1. de Purg. cap. 5. that this is one of the moſt difficult places of the whole Scripture. Therefore it will not eaſily ſatisfie a doubtfull minde in this controuerted point.
Secondly, this place is interpreted in the ſeuerall words verySee Morneus on the Maſſe: all their opinions cited, Lib. 3. cap. 6. p. 257, 261. diuerſly by the Ancients, and ſo variouſly, as Bellarmine is forced by reaſon of the incongruities thereof, to leaue and forſake them all, and to run his owne courſe, as wide as any of the reſt, and differing from his fellowes, Thomas, Alcuinus, Hugo Cardinalis, and other.
Thirdly, Eraſmus in his Commentarie ſaith, that this place affordeth not any thing for Purgatorie, or veniall ſinnes. This his opinion is not ſuffered to ſee light, but is blotted out. See Index Expurgatorius, which is made the true Purgatorie for Eraſmus, and others that dare to doubt of the falſe Purgatorie.
Fourthly, the words are all Allegoricall. Now Symbolicall places proue not Articles of Faith. And therein it is abſurd to take any of the words properly in continued metaphors, and wholly Allegoricall.
Fiftly, this text ſpeaketh of burning of a mans worke; but not of burning a ſoule. But in Purgatorie, they ſay, the ſoule is burning, and not his worke; workes goe not into Purgatorie: but here workes both good and bad are tryed by this fire.
Sixtly, this ſpeaketh of the worke of Teachers, building vponupon the foundation either Gold, Siluer, or precious Stones, or Wood, Hay, and Stubble. By the former muſt bee vnderſtood either ſound Doctrine, or ſound-hearted Beleeuers wonne to Chriſt by their teaching: and then by the latter muſt be meant errours, and vnſound Doctrine; or hollow-hearted Chriſtians, which in time of fierie tryall fall away. Take then either way, this is nothing for veniall ſinnes, or bringing ſoules to a purgation. Accordingly in the thirteenth verſe, the fire is a reuealing and trying fire, to manifeſt the difference of mens workes in the execution of their Miniſterie. What is this to the purging and tormenting fire as a ſatisfactorie puniſhment for ſinne? Purgatorie fire is a materiall fire, ſay they; but a materiall fire cannot try Doctrines, truth from falſhood, ſound from vnwholeſome teaching.
Seuenthly, the word fire in verſe 15. cannot be taken for materiall fire, or Purgatorie fire.
Firſt, becauſe the continued metaphors in the whole context admits not of ſuch a proper and literall interpretation.
Secondly, the word of ſimilitude is againſt it. For it is not ſaid, by fire, but as by fire; ſo it is not meant fire properly, but by ſome likeneſſe; a metaphoricall fire, not a materiall fire.
Thirdly, Eſtius one of their owne learned men, ſaith, That the word fire three times mentioned in verſe 13, and 15, is the ſame in eueryevery place, and calleth the interpretation abſurd, which puts a difference in them. Which being true, the former fire in verſe 13. not being meant of Purgatorie, by Bellarmines grant, this latter cannot but abſurdly be ſo interpreted. And ſo in concluſion, no Purgatorie fire at all.
This fire is ſpirituall, ſuch a fire as can try Doctrines, and can reueale them, and can ſaue the builder, though it conſume his worke, which fire is Gods Word, Ier. 23. 29. and 20. 9. and Gods holy Spirit, Mar. 9. 49. Mat. 3. 11. This word, by the operation of this Spirit vponupon the conſcience of an erroneous builder, when by the light of truth hee ſeeth his worke vaine and naught, worketh as fire in him to make him confeſſe his errour, and to labour to teach the truth, and thus is he ſaued, as by fire, the word being in him as fire, as it was in Ieremie, eſpecially in time of trouble, and day of tryall for his Doctrine.
Ioh. 11. 22. But I know, that euen now, whatſoeuer thou wilt aske of God, God will giuegive it thee.
Cardinall Allen, ſaith the Gagger, hath hence learnedly concluded, that Martha had beene taught and beleeued, that the dead might be holpen by the pietie of the liuing.
Anſw. 1. How learnedly the Cardinal could conclude hence Purgatorie, or the Gagger to helpe him, I leaue to learned men to iudge, and withal, whether they hauehave not expoſed themſelues to folly, who hence would collect ſuch a thing.
Secondly, touching the Iewiſh Church and her Doctrine, how Purgatorie was vnknowne to her and the Church of Iſrael vnderunder the Law, let the Reader peruſe Mornay of the Maſſe, his third booke, and ſixt Chapter.
Thirdly, the ſpeech is to Chriſt, and of her full aſſurance of the efficacie of his prayer vntounto God, euen to raiſe vp Lazarus from the dead, as appeareth by the ſcope of her ſpeech. What is this to helpe ſoules in Purgatorie?
Act. 2. 24. Whom God hath raiſed vp, looſing the ſorrowes of Hell. This cleerely makes for Purgatorie, ſaith the wiſe Gagger; for here he and the Rhemiſts wil hauehave Chriſt looſe others from their paines.
Anſw. 1. This ſpeakes of Chriſts riſing from the dead by the power of God.
Secondly, of Gods raiſing him vp, and looſing him from the ſorrowes of Hell, and not of Chriſts freeing others from torment.
Thirdly, here is no mention of Purgatorie, but of Hell; And is Hell and Purgatorie now one place? I feare mee they will finde it ſo, that hee which goeth to Purgatorie, goeth to Hell.
Fourthly, the word Hell is here taken properly, or figuratiuely. If properly for hell it ſelfe, the place of the damned, then it is nothing for their Purgatorie: for from hell is no redemption, Luk. 16. 26. If figuratiuely, then it ſpeakes not of any reall Purgatorie place: and ſo neither way ſerues their turne.
Fiftly, if they will hauehave the place to bee for Purgatorie, then is there no cauſe now to feare it: for therein is now no more paines. For it is not ſaid, that hee looſed the ſoules out of it, but the ſorrowes thereof, and tooke them away. What maketh this for Purgatorie?
Sixtly, the word in the moſt current originals is foreign, (though the old vulgar reade foreign) and the firſt ſignifieth not Hell, but Death, ſo it is thus to be read: looſing the ſorrowes of death, as we truely tranſlate.
1. Cor. 15. 29. Otherwiſe what ſhall they doe, that are baptized for the dead? An euident proofe ſaith the Gagger.
Anſw. 1. Howſoeuer the profound wiſedome of the Gagger makes this euident, yet Bellarmine graunts it to bee a darke Scripture; and there, indeed, is not a more obſcure text, wherein moſt Expoſitors are to ſeeke, and hardly can finde to giuegive themſelues ſatisfaction herein: And therefore being in ſenſe darke and doubtfull, is not a ſufficient proofe in a Controuerſie.
Secondly, this ſo euident a place with the Gagger for Purgatorie, the Rhemiſts could not ſee to note it, nor Lyra, nor Thomas, nor Hugo de Sancto Charo a Cardinall, nor their Gloſſe, nor Caietan, much leſſe Saint Chryſoſtome, nor Ambroſe, nor Haymo, nor other moe, ſome expounding it one way, ſome another, but not of Purgatorie, nor of any ſuch thing as may iuſtly inferre Purgatorie.
Thirdly, the ſcope of the place is to proue the Reſurrection of the dead, and not Purgatorie; for it is ſaid, If the dead riſe not at all, why are they baptized for the dead? Now, for them to expound baptized, afflicted; and afflicted, to ſignifie faſting and praying for the dead, and that for thoſe in Purgatorie, it is farre from prouing the Apoſtles ſcope, and the Reſurrection from the dead.
Fourthly, whatſoeuer the ſenſe of baptized for the dead may be; Firſt, it is cleare, that here by dead is vnderſtood the dead in graue, whoſe bodies were to riſe againe, and not of ſoules in Purgatorie. Secondly, if baptiſme here ſhould be afflicting, yet to bee baptized for the dead, is to bee taken not actiuely for ſuch as baptize, that is, as our Aduerſaries here expound, doe afflict themſelues, but paſſiuely for ſuch to be afflicted by other. Thirdly, this reaſon, which the Apoſtle vſeth, ſeemeth to be ſuch a thing as was well knowne, and ſo forcible to perſwade to beleeue the Reſurrection, as the ſame words are in this one verſe twice mentioned. But how can our Aduerſaries proue that men, to afflict themſelues by faſting, & prayer for the dead, was ſo well knowne and practiſed then in the Church? And yet if ſo, how proueth it the Apoſtles Doctrine, touching the Reſurrection of the dead, and the bodies of men to riſe out of the graue? or that therefore there is a Purgatorie? For the Beleeuers mourned for Steuen, and made great lamentation ouer him, Act. 8. 2. yet proueth it not a Purgatorie, nor that Steuen was in it, being a Martyr, and the firſt of all other. Theſe three things let the Gagger proue, before he build his paper Purgatorie on this Text. Fiftly, the words for the dead may bee expounded for the hope of the Reſurrection of the dead, and the word baptized, for afflicted; and ſo the words may bee thus read; Elſe what ſhall they doe which ſuffer and endure troubles in hope of the Reſurrection of the dead, if ſo be the dead doe not riſe at all? why are they then afflicted for this hope of the dead to riſe againe? Thus interpreted it is current enough, & agreeable to the ſcope, and the next verſes 30, 31, 32. ſeeme to me to confirme this expoſition. For the Apoſtle hauing ſaid, Why are they baptized? forth with he ſaith, Why ſtand wee in ieopardie eueryevery houre? then he telleth of his dying dayly, and of his fighting with beaſts at Epheſus, and all vponupon the hope of the Reſurrection, profeſſing all to be in vaine, & no aduantage to him, if the dead riſe not at all. So as here the Apoſtle expoundeth the word baptized, to be all one with, to ſtand in ieopardie, to dye dayly, and to fight with beaſts, and the words for the dead, his certaine hope of their riſing againe, which aduantageth him in enduring ſuch troubles and afflictions; elſe it were no matter to liue like Epicures, and then ſay, Let vsus eate and drinke, for to morrow we ſhall dye. Thus this place vnderſtood remoueth obſcuritie, agreeth with the ſcope, hath warrant from the ſtile of the Apoſtle, is a ſtrong reaſon to perſwade, that the dead ſhall riſe againe, and may ſatisfie the minde of him that ſeekes reſolution in ſo manifold varieties of expoſitions, as hauehave been hitherto made vponupon this place.
Luk. 16. 9. Make you friends of the vnrighteous Mammon, that when you ſhallneed, they may receiue you into the euerlasting habitations.
Anſw. 1. The Rhemiſts looking on this place, found no Purgatorie, but that Saints departed doe pray for vsus. Which what is it to Purgatorie?
Secondly, by they is to hee vnderſtood the Angels: by the euerlaſting habitations meant Heauen. How the Gagger could picke out Purgatorie hence, I ſee not. Surely hee had a great blazing Torch, bigger then all Purgatorie fire; elſe could hee not hauehave ſeene Purgatorie thorow this darke creuiſe.
Luk. 23. 42. Lord, remember mee when thou commeſt into thy Kingdome. Hence, ſaith he, the good thiefe preſuppoſed, that ſoules might be holpen after death.
Anſw. 1. What then? Ergo, a Purgatorie? Proue this. For ſoules are holpen after death, when by the holy Angels they are carried into Abrahams boſome, Luk. 16. 22.
Secondly, the good Thiefe prayeth here to Chriſt for ſaluation by him, as now he was in the world, and ready to die, and not through feare of Purgatorie to bee deliuered out of it. The Gagger muſt proue that he beleeued a Purgatorie.
Thirdly, Chriſts anſwer cleereth this, for hee ſaid, This day ſhalt thou bee with mee in Paradiſe. Chriſt vnderſtood him to pray to goe to heauen, and not to bee holpen in Purgatorie, and therefore promiſeth him Heauen that day, whither he himſelfe went.
2. Machab. 12. 46. It is therefore an holy and healthfull cogitation This is as it is in their Bible.to pray for the dead, that they may bee looſed from ſinnes.
Anſw. 1. This booke is Apocryphal, and ſo of no force to perſwade in a doubted point of faith.
Secondly, here is no word of Purgatorie, though we ſhould admit of the place.
Thirdly, in this Verſe (ſee Montanus his Bible) there is in the originall, no mention of praying for the dead, but of making reconciliation.
Fourthly, but to yeeld the tranſlation: What then? Praying for the dead proueth not Purgatorie. For the Greekes pray for the dead, and yet beleeue no Purgatorie.
Fiftly, they prayed here for the pardon of ſinnes, and not for freedome out of Purgatorie.
Sixtly, the parties here prayed for, dyed in mortall ſinne, and were guilty of horrible idolatry forbidden by the Law, ver. 40. but ſuch as ſo dye, goe not to Purgatorie, it is a place for veniall, and not for mortall ſinners, as they teach.
Seuenthly, the mouing cauſe of their praying, and making an offering to ſend to Ieruſalem for a ſinne-offering, was, for that they were mindfull of the Reſurrection, verſe 44. and not that they thought theſe men to be in Purgatorie. This reſts to be proued.
Eighthly, and laſtly, it is cleere, that the Author of this booke did not dreame of any Purgatorie: For hee maketh the ground of praying for the dead, onelyonly the hope of the Reſurrection, affirming the act otherwiſe to be ſuperfluous & vaine, verſe 44.
Tobie 4. 18. Set thy bread and thy wine vponupon the buriall of In ours, Chap. 4. 17.the iuſt man: but doe not eate and drinke thereof with ſinners.
Anſw. 1. This booke is Apocryphal; and therefore of no ſuch credit as to end a Controuerſie.
Secondly, here is not one word of Purgatory.
Thirdly, nor any mention of prayers for the dead, by which they inferre, though vnſoundly, Purgatorie.
Fourthly, this Feaſt was for the comfort of the liuing ſorrowing for the dead, as is cleere out of Ier. 16. 7. and not for any thing touching the ſoules departed.
Fiftly, the name of Iuſt man is againſt the conceit of being in Purgatorie; for the iuſt ſhall goe into life euerlaſting, Mat. 25. 46. The ſoules of the iuſt are in the hand of God, and torment ſhall not touch them, ſaith the booke of Wiſedome, chap. 3. 1.
Eſai. 4. 4. The Lord ſhall cleanſe the filth of the Daughters of Sion, and ſhall waſh the bloud of Ieruſalem out of the midſt thereof, in the ſpirit of iudgement, and ſpirit of heate.
Firſt, theſe words are wholly Metaphoricall, and not properly ſpoken, to be taken after the letter.
Secondly, he ſpeakes here not of veniall ſinnes, lyable to Purgatorie, but of mortall ſinnes ſet out vnderunder filth, and bloud.
Thirdly, this cleanſing was to be in the midſt of Ieruſalem; was Purgatorie in it?
Eſai. 9. 18. For impietieis kindled as a fire, it ſhall deuoure Bryer and Thorne.
Anſw. 1. This ſpeaketh not of Purgatorie, but of impietie, and the nature, thereof. But the Gagger did well to take impietie, for Purgatorie; for it is an impious conceit: and Purgatorie can as truely purge ſinne, as impietie it ſelfe, and both alike.
Secondly, here is not a ſpeaking of fire, but onelyonly by way of ſimilitude, kindled as a fire; and not properly meant of any materiall fire.
Thirdly, they ſay, Purgatorie fire is but a purging, and not a deuouring fire; but here the Prophet ſpeakes of deuouring.
Fourthly, Purgatorie fire deuoures not Bryers and Thornes: and if they expound theſe of ſinnes, then are they not veniall, for bryers and thornes are the curſe on the earth: and therefore if they ſet out ſinnes, they muſt note out curſed ſinnes.
Fiftly, the Prophet ſpeaketh of Gods wrath, which he would powre out againſt the people then aliue in thoſe dayes for their wickedneſſe, as the words before, from verſe 13. and after this text, verſe 19. doe euidently ſhew. Thus Ierome, Haymo, and other take to be the meaning.
Math. 3. 11. Hee ſhall baptize you with the holy Ghost, and with fire.
Anſw. A man would iudge the Gagger a very Gooſe, in citing this for Purgatorie: but that Bellarmine produced it before him.
I anſwer: Firſt, if fire be here Purgatory, then Chriſt baptized with the holy Ghoſt, and with Purgatorie. Did he ſo?
Secondly, let them allegorize how they will, the abſurdities ariſing are ſo great, as no reaſonable iudgement will reſt thereupon. For almoſt eueryevery thing in the text ouerthrowes this feigned Purgatorie priſon.
I. Agree. This being done, preuents going to this priſon of Purgatorie. For he is caſt in for not agreeing. But all the godly (who onelyonly are ſubiect to goe into Purgatory, and not the wicked) hauehave made their agreement with God, by Chriſt, who hath ſatisfied for them, procured for them remiſſion of ſinnes, and made an atonement to God for them, Rom. 5. 10, 11. Therefore by this text, none that are in Chriſt, goe into this priſon: and ſo none at all: for the Reprobate goe to Hell. This Purgatorie priſon is therefore a babiſh Bugbeare: a place for no body.
II. With thine Aduerſarie. This is diuerſly expounded: but take it which way they will, it ſerues not for Purgatorie.
Firſt, ſome make him the Deuill: But with this Aduerſary we may not agree, but muſt euer, &c. Iam. 4. 7. And what hath the Deuill to doe with Purgatorie?
Secondly, ſome ſay he is God. If ſo, Firſt, he is agreed with, as before is ſhewed, ſo as by him wee cannot be caſt into Purgatorie iuſtly. Secondly, who is the Magiſtrate to whom God leadeth vsus, Luk. 12. 58? Is any aboue God, that he needs to ſeeke iuſtice at the hands of another? Cannot hee right himſelfe? Thirdly, but where reade we, that God is called an Aduerſarie to his children? We reade the Deuill to be our Aduerſarie, 1. Pet. 5. and the man of ſinne, the Romiſh Antichriſt, 2. Theſ. 2. 4. but where is God ſo called? Fourthly, if hee be, in caſting of his into Purgatorie for their veniall ſinnes; then are veniall ſinnes iniurious to God: which they deny; but if they were not, God would be their Aduerſarie for ſuch ſinnes, not being reconciled, till they had made him ſatisfaction.
Thirdly, ſome make this Aduerſarie the Law: but if the law be he, then veniall ſinnes are the breach of the law, and ſo become mortall. For the law curſeth eueryevery one that obeyeth not all things therein, Deut. 27. Neither doth the law ſend them to Purgatorie, but as accurſed to Hell. Yet can it not thus doe with ſuch as be in Chriſt; for hee was made vnderunder the Law, to redeeme vsus from the curſe thereof, Gal. 4. 3, 4.
III. Quickly, whileſt thou art in the way with him. The way here is either good or bad. Not bad: for how can God (whom Bellarmine makes this Aduerſarie) walke with him, that hee is an Aduerſarie to, in an ill way? If a good way, how is it that he and the offending partie ſhould continue at odds, and he be his Aduerſarie in a good way?
IV. Lest at any time (to wit, in this life, being in the way) the Aduerſarie deliuer thee to the Iudge. Who may this Iudge be? Betweene God and vsus there is no Vmpire or Dayes-man, Iob 9. 33. Chriſt indeed is Iudge; but firſt hee ſits not yet to iudge, but at the laſt Day; as yet hee ſits to make interceſſion for his people to God, to reconcile God to them. Secondly, when Chriſt is Iudge, he ſhall reward all the godly, he deliuers them not to the Gaoler, as the Iudge here doth. And thirdly, this Aduerſarie deliuers the offender to this Iudge to bee puniſhed: but God the Father drawes ſuch as he will ſaue, to Chriſt: Chriſt therefore is not this Iudge. And who he may be elſe, let the Gagger tell vsus: for other Iudge of men before God there is none, after this life.
V. And the Iudge deliuer thee to the Gaoler or Officer. In this Allegorie, the Iudge is laſt; except they will ſay it is conſcience. But will God deliuer his ſeruants ouer to the worme of conſcience at their death? This were to ſend them, not to Purgatorie, but to Hell, where this worme dyeth not. And if the Iudge be Conſcience, I pray them tell vsus, who then is the Officer ſubiect to Conſcience? If they ſay, The Officer is the Deuill, or ſome one of his wicked angels: who can beleeue it? For will either God, or Chriſt permit Deuils to carry ſoules to Purgatorie? Or is it ſome good Angell? Good Angels carrie ſoules into Abrahams boſome, Luk. 16. 22. and not into Purgatorie. And they are miniſtring ſpirits for the good of thoſe that bee heires of ſaluation, Heb. 2. 14. and not Gaolers to caſt the godly into fierie torments. As the Iudge is loſt in this Allegorie; ſo the Officer or Gaoler for this Purgatorie priſon cannot be found.
VI. And thou be cast into priſon. Here is the puniſhment for non-agreement. This priſon, ſay they, is Purgatorie: but that cannot be.
Firſt, becauſe in the whole New Teſtament, it is taken either properly for a place for Malefactors here, Act. 12. or elſe for hell, 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie.
Secondly, they that goe to Purgatorie, are the Penitent, ſay they, but the offending partie caſt into this priſon, is one that will not agree with his Aduerſarie, but forceth him to ſhew extremitie, and ſo is he obſtinate.
Thirdly, this partie is iniurious to God, in making him an Aduerſarie, in obſtinate perſiſting, and he is much offended, in that hee cauſeth him to bee cast into priſon: an act expreſſing anger, Math. 25. 30. Now, ſay they, obſtinate offenders ſinne not venially, neither is veniall ſinne iniurious to God, as they ſay. Therefore this priſon cannot be Purgatorie, into which ſuch an offender is caſt.
VII. Thou ſhalt not come out thence, till thou haſt paid the vtmoſt farthing. Theſe words ſhew that this priſon cannot bee Purgatorie. For till here is neuer, as in other Scriptures, Math. 1. 25. Numb. 20. 17. Pſal. 110. 1. Luk. 22. 16, 18. 1. Sam. 15. 35. Till thou haſt paid, imply not that the man can pay, or that lying in priſon, he doth pay, as our Aduerſaries dreame. For going into priſon, argueth inabilitie to pay, Mat. 18. and lying in priſon is no payment, but rather a puniſhment for not paying. As for theſe words, the vtmoſt farthing, argue not, as fooliſhly our Aduerſaries doe imagine, that the party lyeth here onelyonly for farthings, to which they compare veniall ſinnes, as if he had made payment of greater ſummes, but had not ſatisfied for farthings, when here is no mention of paying any part of the debt, greater or leſſer, and the vtmoſt farthing is named, not to imply paiment of any part, or to make a difference of leſſer moneys from greater ſummes, or as they ſpeake of veniall ſins from mortall, but to ſhew the extremitie whereto the debter ſhall be brought, before he be freed from priſon. Here is nothing then for venial ſinues, more then to imagine that this debter ought a ſumme of money all of farthings onelyonly, or that hee had agreed with his Aduerſarie for pounds, ſhillings, and pence: but now would bee ſo froward as to ſtand out for farthings, and for theſe to be caſt into priſon, of which to any reaſonable man there is no likelihood. Thus we ſee how in all the words, the Allegorie, to proue their Purgatory, is wholly ouerthrowne: ſo as this place muſt needs bee taken properly, and nothing at all ſerues for their purpoſe.
2. Tim. 1. 18. The Lord grant vntounto him that he may find merciemercy of the Lord in that Day.
Anſw. The Gagger citeth this for Purgatorie; but how hee can hence proue it, I ſee not. In that Day, is the laſt Day. And muſt an Oneſiphorus, a man of ſuch rare mercies, goe to Purgatorie?
1. Ioh. 5. 16. If any man ſee his brother ſinne a ſinne not vntounto death, he ſhall aske, &c.
Anſw. Here is no word of Purgatorie, but mention of ſome ſinne to death, and other ſome not to death, as are the ſinnes of infirmitie, committed by Gods Elect. What is this to proue a Purgatorie? Thus much for the obiected Scriptures in defence of their ignis fatuus, as one well calleth it.