The True Catholic, Tract · Section 3 · Chapter 17

The True Catholic · Tract · Section 3 · Chapter 17

p. 39017. Of Purgatorie.

Pſa. 40.1.Ps 40:1FIrſt concerning Purgatorie: that vehement and comfortable Sermon which God commaundes Eſay, and in him all miniſters, to preach to his Church, is as it were a double cannon to beat downe the paper wals of Purgatorie, Comfort, comfort my people (ſaith the Lord your God) ſpeake to the heart of Ieruſalem and crie vntounto her, that her warfare is now at an end, and that her iniquitie now hath obtained pardon. For ſhe hath receiued at the Lords hands double for all her ſinnes. This is a ſermon of comfort: and this muſt be preached to the heart of Ieruſalem, and of all Gods Church, and cried out in their eares, that their warfare now is finiſhed, that is no doubt, when they ſhall ende this life. For as Iob teacheth vsus and ſaint Paul:Iob. 7.2. Epheſ. 6.10.Job 7:2Eph 6:10 Our life here is a warfare. And ſaint Paul not onelyonly ſaith ſo, but giues euerie Chriſtian the armour that belongs to it. Verſ. 13.Now when this warfare is ended, Gods miniſters are to preach to his people, that then their ſin hath obtained pardon: Nirtſe as it is in the Hebrew, that is, is made now well pleaſing to God, and that they hauehave now in this their warfare, In this life receiued double puniſhment, that is, ſufficient for all their ſins. And therefore they néed feare no puniſhment hereafter. And this is that leſſon which Peter alſo teacheth all Chriſtians: God our moſt louing father, by the reſurrection of Ieſus Chriſt according to his aboundant merciemercy,1. Pet. 1.3.1 Pet 1:3 hath begotten vsus againe vntounto a liuely hope of an inheritance, immortal, vndefiled, that withereth not, reſerued for vsus in heauen, &c. wherin we reioyce; though now for a ſeaſon (if need require) we are in heauines through manifold temptatiōs. Peter herein agrées with Eſay, that in this life (if need be) we receiue ſufficient puniſhment for our ſinnes. This is Ieruſalems comfort at her verie heart. And this is alſo that which ſaint Paul ſaith: But when we are iudged,1. Cor. 11.321 Cor 11:32 we are corrected of the Lord, becauſe that we ſhould not be condemned with the world. God iudgeth his ſaints in this life, becauſe he will not condemne nor puniſh them in the life to come. And the ſame leſſon ſaint Paul teacheth in another p. 391place: My ſon deſpiſe not (foreign,Heb. 12 5.Heb 12:5 as it is in the Greeke) make no light account of the correction of the Lorde, but account it as a moſt pretious ie well. For whom the Lord loueth he chaſteneth, and he ſcourgeth euerie ſonne which he receiueth. And he after ſpeakes verie manifeſtly of the afflictions of this life: as theſe words import: Verſe, 12.Wherefore lift vp your hands which hang downe, and your weake knees. And Saint Peter likewiſe: Now is the time that iudgement ſhall begin at the houſe of God:1. Pet. 4.17.1 Pet 4:17 Whereas S. Paul ſaid before, that God in this life ſcourged all his ſonnes, S. Peter to the ſame effect ſaith, that iudgement now begins at Gods houſe. The one names the inhabitants, and the other the houſe. And S. Peter alſo to the great comfort of all Gods children, ſéemes to ayme at the continuance of this correction: and he calles it foreign, which is an opportunitie, or a verie ſhort time, and not foreign, which maie ſignifie ſome longer ſpace of time. 2. Cor. 4.15.2 Cor 4:15And S. Paul himſelfe alſo in effect ſaith the ſame in another place, calling the continuance of our afflictions momentaneam leuitatem, a ſmall light trifle in compariſon of the ioie that hereafter we ſhall receiue: and that which endures but for a minute of an houre.

Of purgatorie Ierome writes thus: In 2. cap. Mat.He ſhall purge or melt the ſonnes of Leui, that is, their vnderſtandings and words. So truely the words and iudgements of all paſtors ſtand need of this Gods purifying: his gold onelyonly is moſt pure, purified ſeuen times in the furnace. Our gold how pure ſoeuer it ſeemes to vsus, ſtands need of this melting and purifying. And hereupon Ierome addeth of all Chriſtians: That they ſhall reprooue their wicked brethren, and they ſhall be to God as a precious iewell, for he ſhall ſpare them in that terrible day, which he ſhall make: becauſe eueryevery man is vnderunder ſinne. Ierome will hauehave this melting, and this iudgement to be in this life, alleadging that ſaying of Peter, nowe the time is, that the iudgement began at the houſe of God.

And of that place to the Corinthians he writes thus: In 6. ca, Eſaiae.And that ſtone which onelyonly the Septuag inta doe tranſlate a Carbuncle, may ſignifie, not a dead or burning coale, as ſome hauehave expounded it: but a Carbuncle ſtone which for the likeneſſe it hath to the colour of fire, may be called firie: whereas we learne, that the altar of God, is full of Carbuncles, that is of firie ſtones and hoat burning coales, purging ſins; whereof we read thus written of God: That p. 392coales were kindled of him: and of God himſelfe it is ſaid, that he is a conſuming fire: and our Sauiour ſaith in the Goſpell, I came to ſend fire vponupon earth. And that he might baptize with the holy Ghoſt, and with fire: for fire ſhall trie euerie mans worke what kinde of one it is. And he that ſhall be ſaued, ſhall ſo be ſaued, as though he had gone thorough the fire. And this is to be marked, that euen to Ieremy to whom it is ſaid: before I faſhioned thee in the wombe, I knewe thee: and I ſanctified thee in thy mothers wombe, becauſe he had not vncleane lippes. But yet he ſaid, I am a childe, I cannot ſpeake. The Lord himſelfe ſtretched out his hand and touched my mouth and ſaid: Behold, I hauehave put my words into thy mouth: but to Eſay who ſaid; I am a man of vncleane lippes; and I dwell in the midſt of a people that hath vncleane lippes, Gods hand was not retched; but Seraphim was ſent of God, or he did flie vntounto him of his owne accord. Becauſe he is appointed to his ſeruice: and he hath a ſtone in his hand, which after the Septuaginta and Theodotion, he tooke with a nipper, but after Aquila and Symmachus which follow the Hebrew, he tooke (Melachim) that is, with a paire of tongs, that therwith he might touch his mouth, and might purge his olde and accuſtomed ſins. Here we maie plainlie ſée, that either God himſelfe with his owne hand, or els Angels with thoſe carbuncles, according to the word of God doe purge ſinnes, and that Ierome expoundes that place of the Corinthians of this heauenlie fire, and not of anie infernall fire, purging ſinnes. But that indifferent m…n ſhall endure the fire of purgatorie, ſéemed not to Ierome to be grounded manifeſtlie vponupon this place, who expounds it of a contrarie fire.

In cap. 66. Eſ.And in another place Ierome writes thus: God is called a conſuming fire, that hee may conſume in vsus whatſoeuer is hay, wood, or ſtubble and thornes: that is cares of this world which the barren ground brought for good ſeed. Ierome here affirmes that God himſelfe is the fire, that burneth vp all our chaffe, ſtubble and wood, & not anie fire of purgatorie. And that by the fire of his word and his ſpirit he worketh theſe effects: For here he addeth: for of this fire the Lord ſpeaketh in the Goſpell: I came to throw fire downe vponupon the earth. And after: This fire I ſuppoſed to hauehave ſitten vponupon the tongues of the Apoſtles and all the faithfull, when they ſpake with diuers tongues, and droue away p. 393all ignorance, and lightened the hearts of them that receiued the word of God.

And after moſt euidently he writes thus: If any man therefore hauehave tares, which may be burnt, which the enuious man did ſowe whileſt the houſholder ſlept, theſe ſhall the fire burne, theſe ſhall be burnt; and in the eies of all the Saints, their puniſhments ſhall be made manifeſt, which in ſteed of gold, ſiluer, and pretious ſtones, hauehave built vponupon the foundation of the Lord, hay, wood, ſtubble, food of that euerlaſting fire. And after: As of the diuels and all them that denie God and wicked men, which ſay in their hearts there is no God; we beleeue their torments are euerlaſting fire: ſo alſo of ſinners. Alas, euen of Chriſtians, whoſe works are to be prooued and tried with fire, we thinke that there ſhall be a mercifull ſentence of the iudge, mixt with clemencie. This fire and this purging, and this ſentence; Ierome plainly affirmes, to be at the laſt daie.

Alſo writing of that hard place of the Pſalme; Pardon me before I go hence, he writes thus: Lib. 18. in Eſ.He truely which while he liues in this body, and hath not obtained pardon for his ſinnes, and ſo ſhall depart out of this life, periſheth to God, and ceaſeth to be any more: although as concerning himſelfe, he remaine in puniſhments.

Of purgatorie alſo Ierom in another place writes thus: Ier. Epiſt. 135. ad Damaſ.God wil not puniſh twiſe the ſame fault: and he that hath once receiued euils in this life ſhall not ſuffer again y^e ſame torments at his death, which he hath ſuffred in his life. But if néed be, al Gods children are chaſtened in this life, ſaith S. Peter. Againe, 1. Pet. 1.6. & 4.27.1 Pet 1:61 Pet 4:27now the time is, that iudgement begins at the houſe of God. Therefore none of Gods children ſhall be puniſhed hereafter. If need be, they ſhall be puniſhed now. Epheſ. 4.5. Iam. 4.12.Eph 4:5Jas 4:12And S. Peter ſéemes to make but as there is one God, and one law, and one lawgiuer: ſo alſo but one iudgement concerning all the tranſgreſſions of this law. And he affirmes that it is begun alreadie in Gods houſe among Gods children, but it ſhall bee perfited and conſummated, at that great day of iudgement of all the wicked and damned. And in another place he writes thus: Tract. 1.2 par. Epiſt. 3. ad Dar.Doe we therefore ſeeke where this healthfull burning ſhalbe? No man doubts, but in the holy Scriptures. By the reading whereof all the ſinnes of men are purged. Theſe thrée purgatories Ierome ſéemes to auouch vntounto vsus: p. 394the purgatorie of Gods worde, the purgatorie of afflictions, and the purging fire of the daie of iudgement, which (according to the opinion then receiued of manie in the Church) he thought, ſhould purge the Lords gold, without impairing it or hurting it, from his droſſe, that it might ſhine the brighter. Although S. Peter doe referre this purging to the afflictions of this life.1. Pet. 1.7.1 Pet 1:7

Cyp. de mortalitate.The common receiued opinion of the Church was in Cyprians daies, that all Chriſtians departed were with the Lord, as at large he prooues: firſt by a viſion: ſecondly by the ſcriptures. He writes thus: When as one of his fellowes, miniſters, and prieſts, being now wearie with ſickneſſe and affraid of death approching, deſired deliuerance from death, there ſtood by him thus deſiring and almoſt dying, a young man of maieſtie, of honour, to be worſhipped, of great dignitie and glorie, whom no mortall eie could almoſt behold, but that he was able to ſee him, being now ready to die. But he not without griefe of minde and voice, groned out and ſaid: Are you affraid to ſuffer, will you not depart hence: what ſhall I do to you? Our brother being at the point of death, heard what he ſhould ſay to others: for he which heard it, being nowe dying, heard it to this end, that he ſhould ſhew it to others: he heard it not for himſelfe, but for others, &c. And after he writes thus: To vsus our ſelues, the leaſt and baſeſt of all others: how often hath it bin reuolued, how often and plainly by the grace of God commaunded: that I ſhould diligently and humbly preach and proteſt, that our brethren are not to be lamented, that by the Lords calling are deliuered out of this world; when as I know that they are not loſt, but ſent before; and departing from vsus, that they go before vsus. And that as going a iourney or ſayling, we ſhould long for them: we ſhould not lament them: neither that we ſhould here weare mourning garments for them, when as they there hauehave taken white garments. And that we ſhould not giuegive occaſion to the Gentiles, that they may iuſtly and rightly reprooue vsus; that we ſhould lament thoſe as extinct or periſhed, whom we affirme to be aliue with the Lord, and that we ſhould reprooue, with the teſtimonie of our heart and mindes, the faith which wee profeſſe with our tongues and voice. We our ſelues ſin againſt our owne hope and faith: all the things we ſay, ſeems but faigned, forged & counterfaited: It auaileth nothing in p. 395wordes to tattle of vertue, and with deeds to deſtroy the truth. S. Paul alſo reprooues, and chides, and blames thoſe, that are ſorie for the departure of their friends. He affirmes that thoſe are ſory for their friends departure which hauehave no hope: but we which liue thorow hope, and beleeue in God, and beleeue that Chriſt ſuffered for vsus and roſe againe: we beleeue that thoſe that remaine in Chriſt Ieſus ſhall riſe again by him and in him. Why will not we our ſelues depart out of this world, or why doe we deplore and lament our friends departing, as though they were periſhed? Our Lord Chriſt admoniſhing vsus & ſaying, I am the reſurrection: he that beleeues in me, though he were dead, yet ſhall he liue. And all that liues and beleeues in me, ſhall not die for euer. If we beleeue in Chriſt, let vsus beleeue his words and promiſes, and we ſhall not die for euer: that we may come to Chriſt ioyfully, and without care; with whom we ſhall liue and raigne. That in the meane time we die; by death, we paſſe to immortalitie: neither can immortalitie ſucceede, vnleſſe we depart hence firſt. Death is not a going out of the doores: but a paſſage from a worſe place to a better. And an earthly iourney being ended, as an arriuall to things eternall, who will not haſten to obtaine theſe things which are better? Who will not wiſh the ſooner to be changed and to be made like the forme and ſhape of Chriſt, to come to the dignitie of eternal glorie? as S. Paul preacheth, our conuerſation is in heauen, 3. Philipp. And that we ſhall be ſuch as our Lorde Chriſt promiſeth, when as he prayeth to his father for vsus, that we might be with him.

And that we may liue with him in eternall dwellings, and may reioice with him in the heauenly kingdome: O father, thoſe that thou haſt giuen me, I will that where I am, they be with me; and that they may ſee my glorie which thou haſt giuen me before the world was made. He that is about to go to the dwelling place of Chriſt, to the glorie of his heauenly kingdome, ought not to weepe or lament, but ra…r according to the promiſe of the Lord, according to the faith of truth in his paſſage and tranſlation to reioice.

Here we maie plainly ſee, the faith and hope of all Chriſtians at their deaths in Cyprians daies. They died ioyfullie without feare and care, in as much as they were ſure they went to God. This was the common receiued opinion of p. 396the Catholike Church then. This doctrine Cyprian by reuelation was commanded to preach. The latter reuelations which the Papiſts bragge of, which teach a doctrine contrarie to this, it is likely they were not of God.

And after Cyprian writes thus: We muſt conſider (beloued brethren) and often thinke, that we hauehave renounced this preſent world, and that we liue here as ſtrangers and pilgrimes, let vsus embrace that day which appoints euerie man to his home, which taking vsus hence, and deliuering vsus from the ſnares of this world, reſtores vsus againe to paradiſe and to the kingdome of heauen: who being placed in a farre countrey, will not make haſte to returne into his owne countrey? who making haſte to ſaile to his friends, would not wiſh for a proſperous winde, that he might ſooner embrace his dearly beloued friends? We account now Paradice for our country, we begin now to hauehave the Patriarkes for our parents: why doe we not make haſte and runne, that we may ſee our countrey? that we may ſalute our parents?

In 1. ad cor. c. 3.Primaſius alſo S. Auſtens ſcholler, vponupon that place of S. Paul writes thus: And eueryevery mans worke what it is the fire ſhall proue: If any mans worke ſhall abide that which he hath builded vponupon; he ſhall receiue a reward, that is (ſaith he) either the examination of the laſt iudgement, or preſent affliction, which is compared often to fire. He makes mention here of no fire of purgatorie; which if it had béen the faith once giuen to the Saints, he would not hauehave béen ignorant of, nor vponupon the expoſition of this place here omitted it.

In cap. 9. Mat.Ianſenius of that place of S. Marks Goſpell writes thus: The Lord ſaid, that the eie or hand offending, is to be cut off: but becauſe that cannot be done without paine, he addeth, euerie one of Gods elect and choſen which will pleaſe God, muſt be ſeaſoned with the fire of afflictions.

And after, Becauſe we hauehave need of wiſedome, circumſpection, and diſcretion, it is neceſſarie that one may beware of offences, that he neuer giuegive any offence or take any: he addeth: And eueryevery offering muſt be ſeaſoned with ſalt. And after he concludes thus: As no oblation according to the preſcription of Moſes is lawfull, vnleſſe it paſſe thorow the fire and be ſeaſoned with ſalt: ſo whoſoeuer will be a ſpirituall ſacrifice, which is acceptable to God, it is neceſſarie, that he be purged and tried with the fire of tribulations, p. 397and as it were preſerued to ſaluation, and that he alſo be ſeaſoned with the ſalt of the wiſedome of the Goſpell, leſt he be corrupted with the contagion of the wicked, or by his owne infection he infect and giuegive offence to others: but that rather by his ſoundneſſe, he may take corruption from others. Héere we may learne how that Ianſenius expounds that fire and falt whereof Saint Marke ſpeaketh, of the doctrine of the Goſpell, and of the fire of afflictions in this life: and not of the fire of Purgatorie: To which fire ſome other Papiſtes would wreſt that place.

Petrus Berchorius writes thus: Where Chriſt buildes his Church, the ſound of a hammer or hatchet is not heard,Berch. moral. in 3. lib. Reg. ca. 4. no puniſhment or griefe is felt: becauſe for a ſuretie, the ſtones, that is, the ſaints, which are the matter of the temple, are firſt in this world hewen by tribulations and engrauen and made ſquare by vertues. Therefore when they aſcend thither they ſhall be troubled no more: but ſhall be placed in Gods ſanctuarie in reſt. This world by his iudgement the quarrie that is the forreſt: here all the ſtones and timber for Gods heauenly temples, are ſquared and hewed: after this life, they are placed in the building, and they do reſt. Ferus alſo writes thus: Furthermore, therefore alſo faith is ſaid to ſaue, becauſe by it we are incorporate into Chriſt, and are made his members and one bodie with him:In 3. ca. Io. but Chriſtes bodie and members ſhall not be iudged, neither can be iudged or damned, yea they ſhall iudge others. No not into Purgatorie: For is not Purgatorie a ſentence or iudgement?

Gregorie alſo teacheth the ſame that Berchorius hath taught, Salomons temple (ſaith he) bare an image of this citie,In Pſal. 4. penitent.Ps 4 meaning the Church. In the building whereof with ſtones, there was not the noiſe of a hammer heard without. For we, which ſhall remain in theſe holy buildings, we are knocked as yet without doores by afflictions, that hereafter we may be placed in the temple of the Lord, without any correction of diſcipline. In as much as whatſoeuer is ſuperfluous or crooked in vsus, is now by hammering as it were, and knocking cut off. And then in that heauenly building the onelyonly bond of truth ſhall couple vsus. Whatſoeuer ſaith Gregorie is ſuperfluous in vsus, or not ſquared or ſtraight, is now in this world cut away from vsus by tribulations, that we may be fit ſtones for the heauenly buildings, and in them to remaine for euer. What needs then that ſquaring and making fit in purgatorie? p. 398whereof Gregory ſeemes to make mention in the third Pſalme. 3. Pſal. peniten.Both theſe ſentences cannot ſtand togither, and the latter ſeemes to be the truer.

Greg. lib. 9. ca. 33. in Iob.Gregorie alſo of the afflictions of this life writes thus: God iudgeth man two waies in this life. For either by the euils which he preſently ſuffers, he begins to inflict the torments to come: or elſe, he quite extinguiſheth the torments following with theſe preſent afflictions. For if ſo be the iuſt Iudge (their ſins requiring it) did not both correct ſome here, & alſo hereafter, the Apoſtle Iude would not hauehave ſaid; he deſtroied them theaaSecundo. ſecond time or twice, that beleeued not. And alſo the Pſalmiſt wold not hauehave ſaid of the wicked, let them be cloathed with ſhame as with a dubler. Now we call a dublet a double garment: Therefore they are clothed with ſhame as with a dublet, which according to the guiltineſſe of their deſerts are puniſhed both temporally and eternally. For puniſhment in this life deliuers them onelyonly from paine to come, whom it changeth and maketh new men. For thoſe whom the calamities of this preſent life do not amend, they bring them to thoſe which are to come. But if ſo be that the afflictions of this life preſent did not defend ſome from euerlaſting puniſhment, Paul would neuer hauehave ſaid: When as we are iudged of the Lord, we are corrected, that we ſhould not be damned with the world. And therfore Iohn was taught by the mouth of an Angell, Whom I louelove I chaſten and correct. And therefore alſo it is written, Whom the Lord loues he chaſteneth, & he ſcourgeth euerie ſonne that he receiueth. Héere Gregorie ſéemes to referre that ſaying of the Apoſtle, but to ſome. And it is true in reſpect of the reprobate, but in reſpect of his choſen all that he iudgeth here he will not condemne with the world: Reu. 3.19.Rev 3:19And ſo the Angell taught Saint Iohn indefinitely, that al whom he loues he corrects; & Gregorie expounds this correction of the puniſhments of this life. And of the ſame puniſhmēts he expounds that place of S. Paul. And then S. Paul ſaith that eueryevery ſon that he ſcourgeth, that is in this life (ſaith Gregorie) receiueth, and therefore not in Purgatorie.

Theodoret vponupon that place to the Corinthians, If anie man ſhall build vponupon this foundation gold, In 1. ad co. ca. 3&c. writes thus▪ Some thinke that the Apoſtle ſpeakes thus concerning opinions in doctrine, but I thinke he ſpeakes it of exerciſes of vertue and vice. And that he makes as it were a way to the accuſation of him, who had committed p. 399fornication. Furthermore, he cals gold, ſiluer, & precious ſtones, the kinds of vertues: and wood, hay, & ſtubble thoſe things contrary to vertue: for the which hell fire is prepared. And theſe things do not depend of the fault of the teachers, but of the intent and purpoſe of the ſchollers. They truly teach them heauenly doctrines, but amongſt them which heare, ſome make themſelues gold, ſome ſiluer, ſome precious ſtones, by diligently marking ſuch things as are taught them. Some other liuing ſlouthfully and idlely, chooſing that which is nought; reſemble the nature of wood, hay or ſtubble, which may eaſily be burned: and the difference of theſe matters, not this preſent life, but the life to come ſhal reproue; for this thing, that meanes: the day of the Lord ſhall make manifeſt: That is to ſay, the day of iudgement.

And a little after vponupon theſe words: Euerie mans worke what it it is, the fire ſhall trie. The teachers (ſaith he) teach heauenlie things, the hearers according to their pleaſures, chuſe that which they think is to be done. But in the day of the comming of the Lord there ſhall be a ſharpe and vehement examination, & thoſe which hauehave liued well, as gold and ſiluer, the fire ſhall make more bright. And it ſhall burne them which hauehave liued euill, like wood, hay, or ſtubble. The teacher alſo which hath taught ſuch things as became him, ſhall not ſuffer puniſhment: but ſhall be accounted worthie of ſaluation (for this he ſaith) but he ſhall be ſaued: that is the teacher. The worke ſhall be burned: that is as much to ſay: they who hauehave made themſelues as euill worke. And after.) If anie will not applie that (as it were by fire) to the worke: but to the teacher, let him ſo vnderſtand it that he ſhal not ſuffer puniſhment for them: but he alſo ſhall be & ſaued tried by fire, if he hauehave a life agreeing with the doctrine. Thus much Theodoret, whereby it appeares plainly that he expoundes this place not of anie purgatorie fire before the day of iudgement: but of the fire which at that day ſhall be reuealed. And ſhall then trie and purge not the works of any middle ſort of men: but of all men.

And againe vponupon theſe words of Malachie: Behold he comes: Theodoret in cap. 3. Mal.Of this ſecond comming Zacharie alſo prophecieth: and they ſhal behold him whom they hauehave pearced, &c. So alſo the bleſſed Apoſtle Saint Paul; becauſe it ſhall be reuealed in fire: And the fire ſhall trie euerie ones worke, what kinde of one it is, &c. And I thinke alſo of theſe fires that the Prophet meanes, not onelyonly this p. 400(that is the fire of the day of iudgement, or of the ſecond comming of Chriſt) but the purgation of the holy Ghoſt. For by this myſtically they which come vntounto him (the Lord doth purge) with the fire of his ſpirit: So therefore that great Prophet Iohn ſaid; He ſhall baptize you with the holy Ghoſt, and with fire: and alſo by his heauenly grace, as it were with a certaine hearb, he waſheth away the filthineſſe of ſinnes.

Theodoret here as it were making a ſuruey of purgatories, findes but thrée. And in none of them the Popes Purgatorie fire: but firſt the fire of the ſecond comming of Chriſt: then the fire of the holy Ghoſt; and laſtly the heauenly grace and mercy of God. Theſe were all the purgatories which Theodoret could find out, as this place teacheth. And he referres manifeſtly that place of the Corinthians to the day of Iudgement.

1, Cor. 3.13.The text it ſelfe ſéemes to prooue manifeſtly, that by this fire is meant afflictions. For thus we reade: Euerie mans worke ſhall be made manifest: for the day ſhall make it manifeſt: for through fire it ſhall be reuealed: and euerie ones worke what kind of one it ſhal be the fire ſhall trie. No doubt fire in all theſe places is taken in the ſame ſignification. But it is manifeſt that as Chriſt ſaid of the ſéed of his word, the Sunne ariſing, that is, the heate of perſecution tries whether the ſeed had taken déepe roote or not: ſo fire here reueales euerie ones worke, that is, perſecutions and afflictions. This fire ſhall diſcloſe and make things hid, manifeſt; which the Apoſtle here ſpeakes of: it ſhall trie workes: but ſuch a fire is not the fire of purgatory. It diſcloſeth nothing: nay it is hid it ſelfe. Neither doth it trie workes, as this fire the Apoſtle here ſpeakes of doeth: but it purgeth ſoules, as the papiſts teach. And therefore this place can make nothing for their purgatorie fire. The verie text it ſelfe refutes it. M. Bellarmine and Poligranes expound that place of Matthew. Agree with thine aduerſarie, of purgatorie. Wherof Poligranes writes thus: There are manie other places of ſcripture,Polig. de ſuffrag. defunct. De Purg. lib. 1. ca. 4. out of which as concerning this matter the fathers ſay nothing; yet our later writers being ſtirred vp by heretiques, & ſearching the ſcriptures more diligently, do from them confirme purgatorie, of which ſort is this: Agree with thine aduerſarie. And Maſter Bellarmine affirmes that they all agree that the priſon is hell. But yet there are many manſions, ſome p. 401for the damned, and ſome for them which ſhall be purged.

Againe, almoſt all agree, that by the laſt farthing are meant ſmall ſinnes. Againe, that vntill thou haſt paide the laſt farthing, cannot ſeeme rightly to be ſaid, vnleſſe there were an end of payment. Neither Saint Auſtens examples are ſufficient to prooue the contrarie. For when it is ſaid, he knewe her not vntill ſhee had brought foorth; we may not hereby gather that he knewe her after; but we may wel inferre, that ſhe ſhould ſometime bring foorth: So likewiſe when it is ſaid, Sit thou on my right hand till I put, &c. it may verie well hereof be gathered, that all Chriſts enemies ſomtime ſhal be put vnderunder his feet; otherwiſe, that vntill were vnfitly ſaid. So alſo when it is ſaid; Thou ſhalt not go out till thou haſt paide the vttermoſt farthing, we may very wel inferre: Therfore ſometime he ſhal pay the vttermoſt farthing and ſo conſequently ſhall go out from thence.

But Stella of this place writes farre otherwiſe then M. Bellarmine: The iudge ſhall giuegive thee to the Iaylor.In 12. Luc. The ſentence ſhall be pronounced of Chriſt the iudge, and the wicked man ſhall be deliuered to the Iaylor, that he may puniſh him; becauſe the ſinner ſhall be deliuered to the Diuell to be puniſhed. For the Lord ſaith to the wicked: Go ye curſed into euerlaſting fire, which is prepared for the Diuell and his angels, &c. And the Iaylor caſt thee into priſon, that is, into hell. Of which priſon Eſay ſpeakes: They ſhall be ſhut in priſon. And leſt he ſhould deſpiſe this priſon thinking it to be a light matter, he addes the grieuouſneſſe of it, ſaying: I ſay vntounto thee, Thou ſhalt not go out thence till thou hauehave paide the vttermoſt farthing. Thinke not that hee ſhall ſometimes come out: For this word vntill in the holy ſcriptures ſignifies eternitie of times: whence we hauehave it thus written in the Pſalme. The Lord ſaid to my Lord, ſit thou on my right hand till I put thine enemies, &c. And yet it is moſt certaine, that Chriſt our Sauiour ſits in the excellent good things of his father for euer and euer. Secondly, this place may be expounded properly, as it foundeth: Becauſe thou ſhalt not go out till thou haſt paide the vttermoſt farthing, and yet after thou ſhalt go out. But thou ſhalt neuer go out: For one can neuer come to the end of a thing that is without end. But the puniſhment of hell for continuance of time is without ende: and therefore a man can neuer come to the end of his paiment. So is meant that of the Pſalme, Iuſtice ſhall p. 402ſpring in his daies, and abundance of peace as long as the moone endureth; that is, till ſhe ſhall ceaſe to be in heauen, and yet ſhe ſhall neuer ceaſe to bee in heauen: therefore that peace ſhall neuer faile: So the wicked ſhall bee in hell vntill they hauehave paide the vttermoſt farthing. The which becauſe they ſhall neuer pay, it is moſt certaine that they ſhall bee there for euer.

Ferus vponupon theſe words: After theſe things I wil returne, writes thus: In cap. 15. Act.This ſaying is taken out of Amos. As long as we are here, God doth not quite caſt vsus away; but he returnes to vsus againe: for God hath not forgotten to be mercifull, but euen in his anger thinkes of merciemercy. And hereof Dauid ſaith: As a father is mercifull toward his owne children; ſo God is merciful towards them that feare him. But after this life, he is either angrie for euer; or mercifull for euer. Ferus here ſéemes to make no meane nor middle place of Gods wrath.

Med. 10. vitae Chriſti.Granatenſis of afflictions writes thus: As with a file iron is purged, and by filing is poliſhed and made ſmoothe, all the ruſt being done away; ſo the ſpirituall file of tribulations doth wipe away all the ruſt of ſins, and makes the ſoule pure and bright from all the droſſe of vices.

In 6. cap. Luc.Stella writes thus: If he which did no ſinne, nor there was anie deceit found in his mouth, nor he ſtood need of any purgation of afflictions; yet for our ſakes would ſuffer ſo great things before he entred into his glorie: Shall we, who are guiltie of ſo many grieuous ſinnes, and to whom manie and grieuous puniſhments are due, refuſe to be afflicted, that we may enter into that glorie?

Ferus alſo yeelds the ſame effects to the tribulations and afflictions of this life: Affliction (ſaith he) doth not only not hurt vsus, but doth vsus much good. For it ſhewes vsus what we are, and then it purgeth the euill which we hauehave gotten; then it leades vsus to God.Fer. in 4. cap. Act. To conclude, the Croſſe is Gods ſchoole houſe, the nurture of our manners, the praiſe and meditation of our bleſſedneſſe; the ſhoppe of the holy Ghoſt, and the treaſurie of all good things. So that by his iudgement, in the ſchoole-houſe of afflictions in this life all Gods children are beaten for their faults. In this ſhoppe of the holie Ghoſt they are purged, filed, and made bright. In 7. cap. Act.And againe, of the fathers he writes thus: Marke that the fathers of the olde teſtament were by no other means brought to ſaluation, then we are, that is, by faith. Therefore if by our p. 403faith we paſſe from death to life, as our Sauiour teacheth in the Goſpell; then alſo by Ferus iudgement euen ſo did they.

Thoſe ſame phraſes in Beda of the faithfull departed; Bed. lib. 2. eccleſ. hiſt. Aug. cap. 1.5.7. & lib. 5. cap. 23.He went out of this life to the true life, which is in heauen: and he went vntounto the Lord, which he vſeth of Gregorie, Egbertus and others; quite ouerthrow purgatorie.

Olympiodorus vponupon that place of Eccleſiaſtes:Olymp. in 11 cap. eccl. v. 1. In the place where the tree falles, there it lies, he writes thus: Trees in the holy Scriptures ſignifie ſometimes good men, ſometimes ſinners. The South is alſo taken for a bright and cleare place, or els for that true light, which is Ieſus Chriſt our Lord God, Contrariwiſe, the North is taken for an obſcure place, and full of darkeneſſe; and for the diuell himſelfe who dwels in darkeneſſe. In what place ſoeuer therefore, either light or cleare; or obſcure and darke: that is, either in the filthy ſtate of ſinnes, or in the commendable ſtate of workes, a man ſhall be found when he dieth; in the ſame degree and order he ſhall remaine for euer. For either he ſhall reſt in the light of eternall felicitie, with the iuſt and Chriſt our Lord; or els he ſhall be tormented in darkeneſſe with the wicked and the Diuell, prince of the world. Thus farre Olympiodotus. Hee makes but two places after death. Into either of which, who ſoeuer ſhall fall at his death, there he ſhall abide. There is no helpe after death. In his time it is likely that purgatorie and pardons were not knowne.

Maſter Bellarmine alleadging manie authorities to confirme purgatorie out of the olde teſtament, Lib. 1. de Purg. cap. 3.as that place of Eſay cap. 4. ver. 4. and Mal. 3. v. 2.3. addeth the expoſitions of the fathers vntounto them: that they expound theſe places of purgatorie. And after of that place of Ierom vponupon Malachie, he cōcludes thus: Ieroh. in cap. 3. Malac.Although y^e paine of purgatory is not that of which we ſpeake of now: for that ſhall purge them that liue, but we intreate of the puniſhment of them that are dead. For therefore a great tribulation ſhall go before, and afterward fire ſhall deſcend and ſhall quickly purge all the relickes of ſinne in iuſt men. For as Ireneus notes in the ende of his fift booke, Then ſodainly the Church which is on earth ſhal be taken to her ſpouſe. Neither then ſhall be any time of purging any more, as there is now after death before iudgement.

Here is purgatorie and no purgatorie, for thoſe fathers in p. 404déede ſpeake of a purging which ſhall be at the daie of iudgement by fire, but not of thoſe onelyonly that then ſhall liue, as M. Bellarmine here ſéemes to expound Ierom: but of all men in generall, as appeareth by the words Ierom there vſeth: Peccatores quoſ que flumina ignis ante cum traehent voluentia. The rowling ſtreames of fire ſhall drawe before him all ſinners, not thoſe that be liuing, as Maſter Bellarmine expounds him. And the Lord is called a fire, and a conſuming fire, that he may burne our wood, hay, and ſtubble: alluding to that place of Saint Paul; That if any man hauehave built vponupon Ieſus Chriſt, wood, h…y, or ſtubble, the day of the Lord ſhall trie euerie mans worke, not the workes of them that liue then onelyonly, but euerie mans worke.

And after he addeth, That according to the ſaying of Ezechiel; whatſoeuer in our gold and ſiluer, that is, in our vnderſtanding and word is mingled with braſſe, iron, or lead, in the Lords furnace may beaaPercoquitur. thorowly fined, that pure gold and ſiluer may remaine. Here Ierome ſpeakes of all ſinners, not of thoſe that ſhall liue then. And he addeth: That our gold and ſiluer, that is, iuſt mens workes as well as ſinners droſſe ſhall then bee examined. And in another place (which hath béene alleadged before) he manifeſtly confirmeth this expoſition: As we beleeue (ſaith he) that the torments of the Diuell and of all them which denie God, and of wicked men which ſay in their heart there is no God,Ieron. in 66. ca. Eſaiae. are euerlaſting: So alſo (wo is me) of ſinners, yea of Chriſtians, whoſe workes ſhall be purged and tried with fire, we ſuppoſe that the ſentence of the iudge ſhall not be extreame, but mixed with merciemercy. This place againſt M. Bellarmines expoſition prooues, that all Chriſtians workes which are ſinners, ſhall be tried and purged at that daie: and not thoſe onelyonly that then are liuing, in ſtéede of the purgatorie they ſhould hauehave endured.

Saint Auguſtine alſo ſaith, which place Maſter Bellarmine there alſo hath alleadged for purgatorie, Aug. de ciuit. lib. 20. cap. 25.of theſe things which hauehave been ſpoken it ſeemes to appeare moſt euidently, that in that iudgement there ſhall be ſome purgatorie puniſhment of ſome: but he names not who they be. It ſhould ſéeme he means thoſe whom Ierom meant before.

Neither doth that place of Irenaeus which alleadgeth, make p. 405anie thing for his purpoſe. For Irenaeus there firſt writes thus: The day of the Lord is as it were a thouſand yeeres:Iren. lib. 5. And in ſixe daies were all things finiſhed that were made: And therefore it is manifeſt that the ſixt thouſand yeere ſhall be the conſummation of all theſe things. And therefore in all that time, man being made in the beginning, by the hand of God, that is, of the Sonne & of the Spirit, that he may be according to the image and likeneſſe of God, the chaffe being caſt away, which are Apoſtacie, and the corne being taken into the barne, that is, they which bring forth fruits to God through faith. And therefore tribulation is neceſſarie for them that ſhall be ſaued, that being as it were broken in peeces, and made into ſmal powder, and ſprinkled here and there, through patience by the word of God, yea euen beene all a fire, they might be fit gueſts for the kings banquet. And as one … our Chriſtians, who being iudged to be caſt to wild beaſts, to be torne in peeces of them for his martyrdome towards God, ſaid Becauſe I am the corn of Chriſt, I am grinded by the teeth of theſe wild beaſts, that I might be found fine manchet of God. And after: The nations are ſo farre profitable and fit for the iuſt, in as much as the ſtubble is profitable for the increaſing of the wheat, & the chaffe thereof to burne for the purifying of Gold: And therefore in the end when the Church departing hence ſhall be taken aloft, there ſhall be (ſaith he) tribulation, ſuch as neuer was nor ſhall be. That ſhall be the laſt combate of the iuſt, wherein the conquerors ſhall be crowned with incorruption. Thus farre Irenaeus.

And here M. Bellarmine miſtakes a word, & for repetente Eccleſia, as it is in Irenaeus printed at Baſil, Anno Dom. 1526. which is as much as to ſay, the Church repairing againe to a place: he puts in (repente, that is ſodainly.) As though this ſodainneſſe of her departure ſhould be the cauſe of that her purging by fire; becauſe ſhe could not ſtay to endure the fire of Purgatorie. It may ſéeme of that one word he grounds this his expoſition. And if he doe, it is but his collection, it is not Irenaeus aſſertion, as he ſaith: and that alſo of a falſe foundation; taking repente for repente, which is in the auncient copie. And if ſo be that the word were repente, ſo dainly: yet there néeded not anie Purgatorie fire to the end that they might attaine ſaluation. For euen ſodainly God is able, and hath alſo ſaued ſinners: p. 406as Elias is called of Saint Iames, A man foreign, ſubiect to like affection and perturbations euen as we are,Iam. 5.17.Jas 5:17 and therefore a ſinner: yet was he tranſlated into heauen ſodainly. And our Sauiour himſelfe ſpeaketh thus of Zacheus (who before was a Publican) as ſoone as he beléeued on him: This day is ſaluation come vntounto this houſe. Chriſt alſo healed very many both of their bodily, Luke. 19.9. Mark 5.34. Luke. 7 50.Luke 19:9Mark 5:34Luke 7:50and ſpirituall diſeaſes ſodainly: ſaying, thy faith hath ſaued thee. No doubt if theſe had then died they ſhould hauehave béene ſaued euen ſodainly without enduring anie Purgatorie. There is a place in ſaint Paul where the word ſodainly is vſed: 1. Theſ. 5.3.4.1 Thess 5:31 Thess 5:4For when they ſhall ſay peace and ſafetie; then ſhall come vponupon them ſodaine deſtruction, &c. But you brethren are not in darkneſſe, that that day ſhould come on you as a theefe in the night. But that ſodaine deſtruction or puniſhment reſpects the wicked, not the faithfull that ſhall then liue at that day, more then them that hauehave liued before that day. Here is not one word of anie purging; but of the purging of afflictions. And that ſhall be, all the time of the continuance of the world, ſaith Irenaeus. And that ſhall ſo cleane purge vsus, as it ſhall make vsus fit gueſtes for the Lords banquet: and what other purgatorie then ſhall the faithfull ſtand néede of? Here is not, that thoſe that liue at the day of iudgement ſhall be purged with that fire, becauſe they ſhall not go into purgatory; as M. Bellarmine ſéemes to affirme. And ſo theſe authorities of the olde Teſtament, of ſcriptures & Fathers, which M. Bellarmine alledgeth in that place, with this his ſhift prooue nothing.

Maſter Bellarmine alſo would confirme purgatorie out of that place of ſaint Paul.De Purg. lib. 1. ca. 4. What do they, which are baptized for the dead, if the deadriſe not againe, why are they baptized for them? This place (ſaith he) plainely prooues that, which we would deſire, if it be rightly vnderſtood. And (he ſaith) that there are ſixe expoſitions of this place. And he concludes thus: That the ſixt expoſition is true, & the natural meaning of the place, that the Apoſtle ſpeaks of the baptiſme of teares & repentance, which is a accompliſhed by praying, faſting, and giuing of almes, &c. That this may be the meaning, what do they which are baptized ouer the dead, if the dead riſe not againe? that is, what do they which pray, faſt, ſigh and afflict themſelues for the dead, if the dead riſe not againe? And ſo do Ephrem in his teſtament, and Petrus Cluniacenſis p. 407in lib. contra Petrobruſianos, Dionyſius, Hugo, Gagneius and others expound this place.

But Gagneius of this place writes thus: Gag. in 1. Cor. cap. 15.1 Cor 15Diuers men of this place bring diuers iudgements: I thinke that there may be two meanings of this place. The firſt, whereunto Chryſostome agrees: If the dead riſe not againe, what do they which are baptized for the dead, that is, for the hope of the dead? For as Chryſostome ſaith, in the primitiue Church they which were to be baptized, repeated the whole Creed, wherein is this place: I beleeue the reſurrection of the dead: In which hope of riſing againe from the dead, they were baptized, which otherwiſe would neuer hauehave bin baptized, and hauehave changed their olde life; vnleſſe they hoped that they ſhould ariſe to an immortall life. And this is that which Paul cals to be baptized for the dead. Or elſe becauſe that Paul taught the faithfull, that to be baptized, was nothing elſe then through the ſpirit and water to die with Chriſt, and to be buried with him, that being buried with him they might alſo riſe againe with him, if after the maner of his death they were grafted into him, as he teacheth in the ſixt to the Romās: And therfore he ſaith, what do they which are baptized, that is, which die in Chriſt to the olde man, and their accuſtomed delights are buried with him for dead, that is, for the hope which they hauehave of riſing again from the dead. Me thinkes alſo there may be another ſenſe of this place, that baptiſme may be taken for affliction & puniſhment: As Chriſt ſaith to the ſonnes of Zebedee the 10. of Marke: Can you be baptized with the baptiſme that I am baptized withall? that is, ſuffer the puniſhment which I ſhall ſuffer. By this meanes then this ſhould be the meaning: what do they which are baptized, that is, which are afflicted for the dead, that is, either for the hope of the dead, and of riſing againe to a life immortall; or for the dead, that is, for the teſtifying of the reſurrection of the dead, for the which the martyrs did not doubt to ſuffer death. This is all that Gagneius ſaith. And in neither of his two latter expoſitions, he affirmes that which M. Bellarmine would hauehave him, that they afflicted themſelues to do the dead good in purgatorie, but rather to do themſelues good, in hope that there ſhould be a reſurrection, or elſe to ſuffer death for the trueth of the doctrine of the reſurrection, as the martyrs did.

Maſter Bellarmines expoſition alſo ſéemes to be againſt the p. 408words of the text: For the text ſaith what do they which are baptized for the dead; & again, why are they baptized for them? He ſpeaketh in both places paſſiuely, as though they ſhould ſuffer this baptiſme of others. If baptiſme here were taken for the works of repentance, done for the ſaluation of them which are in purgatorie, it ſhould hauehave béene vſed rather actiuely: And S. Paul ſhould hauehave ſaid; what do they which baptize themſelues, which pray and faſt for the dead, and not what do they which are baptized of others. This cannot properly be applied to praiers and faſtings, as he would hauehave it.

Lyra alſo refutes their expoſition, which thinke that ſome were baptized for them which were alreadie dead,In 15. ca. ad Cor. and ſaith, that it is not likelie that the Apoſtle would confirme his doctrine of the errors of others: And he expounds to be baptized for the dead, that is, for mortall ſinnes which are dead works, for the waſhing away of which baptiſme is receiued: which were to no purpoſe if there were no reſurrection.Gloſ. ord. in cap. 15. Cor. And the ordinarie Gloſſe expounds it after the ſame manner, they are baptized for the dead, that is for to blot out their ſins, or elſe to mortifie themſelues according to the ſimilitude of Chriſts death: what meane they doing this, if they ſhall not then liue? Neither Lyra, nor the Gloſſe, nor Gagneius agrée with Maſter Bellarmine in this his expoſition. But that expoſition which ſome of the Fathers, Phil. Mor. lib. 3. de ſacrif. Miſſae. ca. 7. Aegid. Niemus in 1. ep. Cor. ca. 15. Euſ. Eccl. hiſt. lib. 7. ca. 11.and ſome alſo of our latter writers hauehave made of this place, ſéemes to mée moſt probable: That to bee baptized ouer the dead, is to hauehave baptiſme and other eccleſiaſticall prayers miniſtred and executed at the Toombes of the martyrs. And ſo had the firſt Chriſtians, as appeareth by Euſebius, who writes thus of Galienus: There is reported alſo another decree of Galienus, which he granted to other Biſhops, by which he granted them full authoritie of going to, and poſſeſſing thoſe places, which were called Churchyards. And againe, of Maximinus he writes thus: Lib. 9. ca. 2.Hee left nothing vnattempted, that hee might quite ouerthrow our peace. And firſt of all, vnderunder a certaine pretence, he goeth about to take from vsus our freedome and libertie in aſſembling our ſelues togither in our Churchyards, &c. By this it appeares, that the firſt Chriſtians made their common prayers at the toombes of martyrs. And it is likelie, that as they celebrated there their praiers: ſo alſo their ſacraments. p. 409And that by occaſion of the place, they made all the baptized to make a ſolemne profeſſion of the reſurrection.