A Defense of the Catholic Faith, Book 2 · Article 21
ARTICLE XXI. Of Purgatory.
AS for Purgatory and all the traſh depending thereupon, The KINGS Confeſſion. Iubilees, Indulgences, Satisfactions for the dead, &c, Lib. 2 de Purg. cap. 7.it is not worth the talking of; Bellarmine cannot find any ground for it in all the Scriptures. Only I would pray him to tel me if that faire greene Meadow that is in Purgatory, hauehave a brooke running thorow it, that in caſe I come there, I may hauehave hawking vponupon it. But as for me, I am ſure there is a Heauen and a Hell, praemium et poena, for the Elect and Reprobate: How many other roomes there be, Iohn 14.I am not on God his counſell. Multae ſunt manſiones in domo Patris mei, ſayth Chriſt, who is the true Purgatory for our ſins: But how many chambers and anti-chambers the Diuell hath, they can beſt tell that goe to him: But in caſe there were more places for ſoules to goe to then we know of, yet let vsus content vsus with that which in his Word bee hath reuealed vntounto vsus, and not require further into his ſecrets. Heauen and Hell are there reuealed to be the eternall home of all mankinde: let vsus endeauour to winne the one and eſchue the other; and there is an end.
In this point of ſuch great conſequence, wherein the benefites of Chriſt, and the cleanſing of our ſinnes are handled, it were very behoouefull for Mr. Coeffeteau to bring ſome proofes out of the word of God, whereunto the King of great Britaines wordes doe binde him, ſeeing he reproacheth Cardinall Bellarmine with ignorance of any one paſſage of the Scripture whereon to ground his Purgatorie: and therefore hee cals the other Doctors to aſſiſt the Cardinall, and ſupply this default.
In ſteed whereof Coeffeteau ruſheth vponupon the Fathers, and ſaith, that the Fathers hauehave prayed for the dead, and that prayer for the dead were to no purpoſe if there were no Purgatory. He alleadgeth the teſtimony but of two Fathers Chryſoſtome and S. Austen: for touching Cyrils Catechiſmes, wee hauehave already conuinced them of falſhood.
To theſe allegations he addeth neyther reaſon, neyther anſwereth the obiections made by his Maieſty of England, much leſſe doth hee bring any proofe of Scripture; but onelyonly ſets downe his opinion in certain timorous and ambiguous termes: he ſaith, that Chriſt is the true ſacrifice expiatory for our ſinnes, and that his bloud is our true purgation: but that this primarie Purgation is applied vntounto vsus by the fire of Purgatory: that the firſt cauſes doe not exclude the ſecond; and that ſoules are purged in the Purgatorie fire, by a power giuen thereunto by the bloud of Chriſt. That the Scripture doth expreſly make but two places, for ſoules to remaine in, after this life, but when it ſpeakes in this manner, the meaning is of places eternall. But that Purgatorie is a place, where they continue but for a time; to wit, vntil they hauehave ſatisfied the iuſtice of God, and that they are cleanſed from thoſe corruptions which hinder them from entring into the heauenly Ieruſalem. And therefore (ſaith hee) wee acknowledge no Purgatorie after the reſurrection, or the laſt iudgement: that no man thinkes (faith Saint Austen) that there be any Purgatory paines, but onelyonly before the laſt, and dreadfull iudgement. But of giuing ſatisfaction to the Kings reaſons, or defending Bellarmines flowry fielde, wee heare no newes. He hath not vndertaken the one, and he is aſhamed of the other.
This being one of the vlcerous fiſtula's of the body of the Romiſh Church, it doth deſerue a deepe ſearch, and diligent examination: and herein we muſt declare,
1 The beleefe of the Church of Rome.
2 The doctrine of the Scripture.
3 The iudgement of the Fathers, eyther not
vnderſtood, or fraudulently alleadged by Coeffeteau.
The opinion of the Church of Rome.
THe Church of Rome holdeth, that the ſubterrane Region is diuided into foure lofts; the loweſt whereof is Hell, the next Purgatory, the third Limbus puerorum, and the laſt Limbus Patrum, which now ſtands empty. In this building the loweſt chambers are the horteſt, contrary to the courſe of nature. Beſide Purgatorie doth Cardinal Bellarmine place a verdant fielde diapred with flowers, where the ſoules are refreſhed in paſſing out from this fire; grounded vponupon the opinion of Dionyſius Carthuſianus, an Author of great authority.In the ſeuenth chap. and ſecond booke of Purgatory.
This purging fire is grounded vponupon this maxime drawne from the vnwritten Word, that Chriſt by his death and ſufferings, hath freed vsus from the fault, and from the puniſhment of ſinnes before baptiſme,This is clearly expounded in the Tridentine Catechiſme in the chap. of penance. baptiſme, but that it doth not diſcharge vsus from the puniſhment of ſinnes committed after baptiſme: for which we muſt ſatisfie the iuſtice of God both here, and in Purgatorie: that no vncleane thing entreth into Paradice, and therefore we muſt be purged firſt that this purging fire is one of the meanes whereby to apply the ſatisfaction of Chriſt vntounto vsus. This fire ſhall laſt till the day of iudgement, and that it is farre hotter then our ordinarie fire; all the torments of this life being nothing in compariſon thereof; and that ſeauen yeares torment muſt be endured for one ſinne: which is the reaſon why the Pope doth graunt pardons of fifty, and of a hundred thouſand yeares, for according to the wound, muſt the playſter bee the broader. Thence is it that they pray for ſuch as hauehave beene dead eight hundred or nine hundred yeares, ſuppoſing them to be yet in this fire.
Neuertheleſſe the mercy of the Popes doth often mitigate this puniſhment: for they hauehave erected certaine priuiledged Altars, at which whoſoeuer ſaies a ſet number of Maſſes, doth deliuer what ſoule he will out of Purgatory. Which makes me to wonder, why they that doe continually ſinge Maſſes for one that hath beene dead fiue hundred or ſixe hundred yeares, hauehave not the wit to ſay ſome Maſſes for him vponupon theſe priuiledged Altars, whereby they might determine his torments.
The Pope doth alſo graunt certain Bulles, by which hee deliuereth ſome particular ſoule out of Purgatorie at the inſtance of his parents, if they be perſons of quality. For he beſtowes not theſe ſpirituall graces vponupon meane ſoules, vnleſſe it be vponupon the day of his Coronation, on which in S. Peters place he diſperſeth pardons among the multitude, for two or three thouſand yeares.
There are alſo certaine priuiledged perſons which eyther come not there, or immediately goe out againe, although they are loaden with as many ſinnes as other men,Iacobus de Rampont Carmelitarum praeſentatus, & Metenſis Carmeli alumnus diſputauit has Theſes ſub auſpicijs ſapientiſſimi Domini noſtri Bartolomaei Girart Nauarrici. as the Carmelite Friers, which hauehave this priuiledge of being in Purgatory no longer then the Saterday following their departure. Which priuiledge the Carmelites of Paris hauehave lately publiſhed in certaine Theſes printed, octo Octobris, 1601. And Doctor Cayer ſtoutly defends this priuiledge in his booke intituled, Le four de Reuerbere, to the end whereof the Carmelite Doctors hauehave adioyned their ſubſcriptions. Thoſe alſo which die immediately after they hauehave beene at the Iubile, goe not at all into Purgatorie: and thoſe which the Pope exempteth by his Indulgences from this purging fire, are excepted from the rule of the Goſpell, which ſaith, Of a truth thou ſhalt not depart thence, vntill thou haſt paide the vttermoſt farthing.
This purging being ended, then the ſoules after a little refreſhing taken in the fielde of Flowers which is of one ſide, goe directly into Paradice.
In the time of Gregory the firſt, ſixe hundred years after Chriſt, this Purgatory was in another place: for the ſaid Pope in the fourth of his Dialogues, placeth the Purgatory of ſome ſoules in Bathes, of others vnderunder the leaues of trees, and ſome vnderunder ice. Petrus Damianus ſpeakes of a ſoule that had his Purgatory in a Riuer; and it is to be preſumed, that to waſh himſelfe the cleaner, he went againſt the ſtreame of the water.
The firſt Councell of the Romiſh Church, that contriued this matter of Purgatory into an Article of faith, was the Florentine Councell in the laſt Seſsion, held in the yeare 1439. where it was decreede againſt the Greeke Churches, which denied and doe ſtill denie this fire, that a Purgatorie muſt be beleeued: indeede former Councels do ſpeake of prayer for the dead; but we ſhall proue that this prayer that hath beene vſed for the dead, doth make againſt this Purgatory.
The deciſion of this difference by the word of God,
1 IN the firſt place it is to bee wondered that God who in his law appointed ſacrifices, and expiations for all ſorts of ſinnes and pollutions, euen for the leaproſie, iſſues of blood, and the touching of the dead, that he ordained neither expiation, nor ſacrifice, nor ſatisfaction for ſoules in Purgatorie. The faithfull in thoſe dayes wept ouer the dead, but neuer mingled their teares with prayers for their deliuerance from this fire. Did God ſuffer the faithfull then to make a compleat and full ſatisfaction? Had he then leſſe care for his children then he hath now? Had he then no priuiledged Altar? Had he then no worſhip for the dead? Had he then no Church-treaſurie, wherinto the Prieſts might gather the ſatisfactions of Noah or Abraham, to giuegive ſome parte thereof to theſe roaſted ſoules? There appeares no ſuch matter, or that God had yet bethought himſelfe of it. And yet the Church had continued foure thouſand yeares, when Chriſt came into the world: for touching that in the twelfth chapter of the ſecond of Maccabees, beſides that wee hauehave proued in the fift Article, that the booke is Apocryphall, we ſhall hereafter ſee, that the prayer for the dead, which is there mentioned makes againſt Purgatory.
2 In the Goſpell, and the writings of the Apoſtles there is no ſhew of this matter; no Indulgences graunted for the dead, no prayer for any departed, nor any commaundement to pray for them, nor any colour whereby it may be gathered that the ſoules of the faithfull are yet in torments.
3 Contrariwiſe we finde many examples of men that by death hauehave entred into Paradice, and hauehave beene gathered (to their Fathers) in peace: good old Simeon was promiſed that he ſhould depart in peace after that he had ſeene the Meſsias, Luke 2. Saint Paul ſaith, that after he had fought a good fight, there was nothing left for him, but to receiue a Crowne of glory, 2. Tim 4. The ſoule of Lazarus (Luke 16.) was carried by the Angels into Abrahams boſome, where he was comforted, while the wicked rich man was tormented; but of going in, or comming out of Purgatory, there is nothing ſpoken.
Chriſt ſaith vntounto the good theefe, To day ſhalt thou be with me in Paradice: then hee went not to Purgatory; for firſt, his faith could not deſerue this priuiledge, for hee had no other faith then that which Chriſt gaue him, for it can be no merite to receiue grace from God: Secondly, And he that giues Paradiſe to him that had but a weake faith, doth conſequently ſay, that if wee hauehave a ſtrong faith in Chriſt, wee ſhall not goe to Purgatorie: Thirdly, beſides, no vertues can be ſatisfactory puniſhments, but ſhould rather mitigate the penalty; ſo then faith, which is a vertue cannot ſatisfie the iuſtice of God, which requireth puniſhment ſatiſfactory: Fourthly, if any ſhal cal this a priuiledge to be exempted from Purgatory, he is bound to produce ſome other examples, to prooue that others doe ordinarily goe into Purgatory: Fiftly, Againe the torments which he then ſuffered, could not be his Purgatorie, for our aduerſaries ſay, that this ſatisfaction muſt be voluntary, and done with a purpoſe to ſatisfie God: Now this theefe was brought to his puniſhment againſt his will, and had no intention to ſatisfie Gods iuſtice, to free himſelfe from Purgatory: Sixtly and laſtly, there is no proportion betweene the bodily paines of a few howers, and a fire that laſteth thouſands of yeares: out of all peraduenture Purgatory was crucified with this theefe.
4 The Angell of the Lord, Apoc. 14.13, ſaith thus: Bleſſed are the dead which die in the Lord, Amen, So ſaith the ſpirit, that they reſt from their labors, and their workes follow them. If they reſt from their labours, they doe not frie in a burning fire: He that ſhall read the whole chapter, will confeſſe that hee ſpeakes not onelyonly of Martyrs, who are not mentioned in any part thereof, but of thoſe that keepe the commaundements of God, and the faith of Ieſus. For if Martyrs alone die in the Lord, in whom do the reſt of the faithfull die?
5 The Prophet Eſay, cap. 57. v. 1, 2. ſaith, that the righteous is taken away from the euil to come, and that he reſteth in peace. S. Paul, 2. Cor. 5.1. ſaith, that if our earthly Tabernacle bec deſtroyed, wee hauehave an houſe eternall in the heauens: And the Apoſtle, Heb. 9. ſaith, that it is appointed for all men to die once, and after that commeth the iudgement. Why then doe they forget to mention Purgatory, which is betweene them both.
6 In the eighteenth chapter of Ezechiel, God ſaith, that if the wicked ſhall turne from his ſinnes which he hath committed, hee will no more remember his iniquities: is this to remember them no more, to plague them with a long, and burning fire, and to make the ſinner pay the vttermoſt farthing?
7 In the twentieth of S. Matthew, all the labourers which wrought in the Lords Vineyard, receiued their ſalary at the end of the day, which is this life, and when they had done their worke. But the Church of Rome delayes their payment for many hundreds and thouſands of yeares.
8 S. Paul Rom. 3. ſaith, that we are freely iuſtified by our redemption in Chriſt Ieſus: and Col. 2. he ſaith, that God foreign,foreign. hath freely forgiuen all our ſinnes: for the word imports as much: for if it bee freely, there is no requiſition of ſatisfactory paines in a burning fire. In like manner he ſaith, all our ſinnes, that we may know that God doth not pardon by halfes.
9. But it is principally conſiderable that eueryevery purgatory,Coeffet. fol. 71. pag. 2. They are purged from their vncleanneſſe which hindieth them from entring into Paradue. or purgation doth preſuppoſe ſome ſpots, or pollutions to be cleanſed: and our aduerſaries ſay, that theſe ſpots are the ſinnes for which we hauehave not ſatisfied. Now in eueryevery ſinne (ſay they) there are two things, to wit, the crime, and the puniſhment: then we aske them, which of thoſe two is purged there; it cannot be the crime: for they themſelues ſay, that Chriſt hath ſet vsus free from all crimes: and S. Iohn in his firſt Epiſtle, chap. 1. ſaith, that the blood of Chriſt doth cleanſe vsus from all ſinne. Now ſinne to ſpeake properly is nothing but the crime, for the pa…ne is no ſinne, but the puniſhment of ſinne: ſo alſo it is impoſſible that the puniſhment ſhould bee purged in Purgatory, for the puniſhment is not a ſpot, and therefore needes no cleanſing; for to be puniſhed, is not to be purged: and the whip, or gallowes are no purgation of a theft, or a murder.
10. Obſerue farther, that our aduerſaries hold, the ſoules in Purgatory, are abſolutely righteous, and ſinne no more: whence it followes, that Purgatory is a purging of ſpots that are not committed: for to beare the puniſhment of by paſt offences, is no purgation: for this torment cannot be named a Purgatory, but a Cruciatory, or a Vindicatory: ſeeing ſoules are there tormented, but not purged of any ſpot, or pollution, of which they hauehave none.
11. The worſt is, that this puniſhment by fire after the fault is wholly forgiuen, doth wither and diſparage Gods iuſtice: for thereby they teach that God puniſheth thoſe which are not culpable: ſeeing none is puniſhed with ſatisfactory paines, but for his fault: the fault then beeing remoued, and remitted by Ieſus Chriſt, there is noſatiffactory paine left: as Tertullian, cap. 5. de Baptiſmo, hath, where there is no guilt, there is no puniſhment.
12. This is to make God a mocker, as if hee ſhould ſay, I pardon thy offence, but I will puniſh thee: I acquire thee of the debt, but not of the payment.
13. S. Paul, Epheſ. 4. commaundeth vsus to forgiue one another, as God hath forgiuen vsus in Chriſt. Now we muſt forgiue them that hauehave offended vsus, without any reſeruation of puniſhment ſatiſfactory, & we ought not to puniſh when we hauehave pardoned them. God then doth forgiue vsus after the ſame manner: for if God, when he had pardoned vsus, ſhould require ſatiffactory ſufferings of vsus, the Apoſtle propoſing the pardon which God doth graunt vsus for an example, ſhould open a gate for reuenge after we had beene recon…ed.
14. Whereunto adde, that Chriſt hath not otherwiſe borne our ſinnes, then he hath borne the puniſhment of them: and if he hauehave borne that ſatisfactory puniſhment: which we owed vntounto Gods iuſtice, was it not to diſcharge vsus thereof? As S. Auſten in his 37. Sermon de verbis Domini, ſaith, Chriſt in taking vponupon him the puniſhment, and not the guilt, hath aboliſhed both the ſinne, and the puniſhment.
Obſerue in this whole diſcourſe, that when wee ſpeake here of puniſhments, we alwaies vnderſtand puniſhment ſatisfactory, by which,Fol. 71. pag. 8. (as Coeffeteau ſaith) The ſinner doth ſatisfie the iuſtice of God: and ſuch a puniſhment and the forgiuing of ſinne, are incompatible: but there are other puniſhments, which are fatherly corrections, and ſauing exerciſes, which God inflicteth, not to draw ſatisfaction for that which is paſt, but to make vsus wiſe for after times:Non exigens ſupplicium de peccatis, ſed ad futura not corrigen. as Chryſoſtome ſaith in his Homily of confeſſion, and repentance. Corrections are not reuenges, and medicines are no ſatisfactions: for ſo was Dauid puniſhed after his offence was pardoned. 2. Sam. 12. wee agree well with our aduerſaries that his ſinwas the efficient cauſe of his puniſhment: but we differ about the finall cauſe. They ſay, that it was to ſatisfie the iuſtice of God, and we ſay it was to cure the iniuſtice of Dauid: they ſay, that God puniſhed him as a iudge, but we ſay, that he corrected him as a father.
So that the puniſhments which ſerue for the amendment of the ſinnes, agree well with the pardon of the ſinne: iuſt as to forgiue an iniury receiued from a brother, and yet to ſtrike him being fallen into an apoplexie to awake him, are thinges compatible. But to pardon the ſinne, and yet to extort ſatisfaction by puniſhments, whereby the ſinner is not bettered, and then when he needes no premonition for future times, is a matter vniuſt, yea contradictory, as the reaſons formerly alleadged doe demonſtrate.
15 Let vsus then preſſe the matter a little harder; and let Coeffeteau tell vsus, whether Ieſus Chriſt be an In…erceſſor and Mediator for the ſoules which are in this fire. Will he dare to ſay, that our Sauiour hath quitted the office of a Mediatour for theſe ſoules? Or if he be ſtill their Mediator, and doe ſtill intercede for them with his Father, why are they not deliuered from this ſo long and fearefull fire at his interceſsion?
16 I aske him farther, whether Chriſt hauehave not ſatisfied by his death for the paines of Purgatorie, and whether hee hauehave not paide ſufficient for our ranſome: for if he hauehave paide ſufficient, why will not God receiue his payment, for as much as it amounts vntounto? Why ſhould he abate any thing of the price of his ſonnes death? The Apoſtle, Heb. 7.25. ſaith, that Ieſus Chriſt is perfectly able to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſsion for them. Being then fully able to ſaue vsus, and wholly to acquite vsus, why ſhall hee not doe it? Shall his louelove be leſſe then his power? Would he ſuffer his brethren, his members, his Spouſe to be for many ages in a fire as hote as Hell?
Here me thinkes I heare Coeffeteau muttering ſomething that diſcouers more weakeneſſe in him:Fol. 70. pag. 2. He ſaith that Chriſt is the true expiation, and purgation of our ſinnes, but that the fire of Purgatory is a meanes whereby this originall purgation vponupon the Croſſe is applied vntounto vsus. O monſtrous opinion! that the merites of Chriſt ſhould be applied by burning, and tormenting vsus in fire. For confutation whereof, obſerue theſe vnanſwerable arguments.
1 I ſay then that not our aduerſaries, but the ſacred Scripture muſt preſcribe vsus the meanes of enioying Chriſt and his benefites; and the meanes which are therein offered vntounto vsus, are faith, Epheſ. 3.17. The Sacrament of Baptiſme, Galat. 2.27. The bread broken in the Lords Supper, 1. Cor. 10.16. The word of God, Rom. 10.17. And if ſo be, they wil adde their Purgatory, they muſt ſhew ſome place that ſaith, that God would hauehave the merits of his ſonne applied vntounto vsus by a fiery torment.
2 But who will beleeue that the benefites of Ieſus Chriſt are applyed vntounto vsus by a meane, that is oppoſite to this benefite? Doth any apply a medicine by poiſon? Or the light of the Sunne by putting out the eyes? How then doe they apply vntounto vsus the benefites of Chriſt, which is the remiſſion and cancelling of our debts, in forcing vsus to make payment? Will they hauehave a pardon to be applyed vntounto vsus by our puniſhment? Or will they hauehave the merite of Chriſt, which is the ſupreame teſtimony of Gods mercy, to be applyed vntounto vsus by the execution of his iuſtice? Chriſt hath ſuffered torments to deliuer vsus from torment, but (theſe men tell vsus) the application of the fruit of this deliuerance conſiſteth in our torments: this impiety is baſely abſurd.
3 Moreouer the meanes wherby to lay hold on this grace muſt be actiue, and apprehenſiue of Ieſus Chriſt, not a paſſion, or torment, as theſe our Maſters will hauehave it, who will perforce be fried in Purgatorie, and not bee ſo much beholding vntounto God.
4 Laſtly, the means of applying or apprehending a thing, muſt differ from the thing applyed or apprehended: no man applies one playſter, or medicine by another: nor conſequently the ſatisfaction of Chriſt by another ſatisfaction.
This is alſo a playſter without ſalue, and that which Coeffeteau ſaith,Fol. 71. pag. 1. aſtoniſheth the ſimple people, that in the fire of Purgatorie, ſoules are purged by that power which the bloud of Chriſt hath imprinted in it. His meaning is, that the bloud of Chriſt giueth power to the fire of Purgatory to ſatisfie Gods iuſtice, and to purge our ſinnes. This he onelyonly ſaith, not prouing it by Scripture, and it is againſt common reaſon: for the bloud of Chriſt doth not giuegive power to any thing in the world to pay a debt, that is paide already, and to ſatisfie for that, for which himſelfe hath made full ſatisfaction. God exacteth not two payments for one debt, eſpecially when the firſt payment (made by Chriſt) is more then ſufficient.
But he is mightily ouer-ſeene in mixing fire and torment with the graces of God, turning in the middeſt of this fire, the bloud of the eternal ſonne of God. For if it be Gods mercy, to enable any one to ſatisfie his iuſtice by ſuffering of torments: Thence ſhall it follow, that they that ſuffer moſt, receiue moſt mercy from God, and that the Diuels are his fauourites, from whom he drawes a full ſatisfaction.
Then al theſe reaſons which he propoſeth without Scripture, are but matches without brimſtone, that cannot kindle this imaginarie ſire, that hath beene purpoſely inuented for lucre. The Biſhop of Rome hauing built this burning priſon, that himſelfe might be the Iaylor, and let out ſoules by his Indulgences, and merchandiſe of Maſſes, which are as profitable to the Prieſts, as vnprofitable to the dead: which doth clearely diſcouer both abuſe, and tyranny. For if the Pope be able, eyther by power of Iuriſdiction, or by way of Suffrage (as they terme it) to bring ſoules out of Purgatorie; why doth he deliuer no more thence? Why doth hee leaue ſo many thouſand ſoules to lie downe in this ſire, being able to ſet them free? But that he heedes not: for ſhould he bring out the ſoules that hauehave burned there for many ages, an infinite number of Maſſes, and other gainfull ſeruices would faile, and eueryevery one would ſay, the Pope will preſently deliuer me; and therefore I neede not begger my children to erect Maſſes after I am dead.
The opinion of the auncient Fathers, touching prayer for the dead, and Purgatory.
Mr. Coeffeteau's opinion is, that whoſoeuer prayes for the dead, preſuppoſeth a Purgatorie; wherein he is deceiued. For many hauehave prayed, and doe pray for the dead, that beleeue no Purgatory: firſt, the Authour of the ſecond booke of Maccabees, cap. 12. ver. 43. ſpeakes of Iudas Maccabeus his prayer for the dead: but hee ſaith, that he did it, hauing reference vntounto the reſurrection, Doing herein (ſaith he) iuſtly, and religiouſly to thinke of the reſurrection. Then Iudas prayed not, that they might goe out of Purgatorie, but that they might riſe againe vntounto ſaluation: ſecondly, and indeede, the Greeke Church that before the ſacke of Conſtantinople was greater then the Church of Rome, doth vntounto this day pray for the dead, and yet denie a Purgatory: thirdly, S. Auſten wrote a whole booke of care to be taken for the dead, but in the whole booke you ſhall not finde one word of Purgatorie: fourthly, Epiphanius accuſeth Aerius of hereſie, for refuſing prayer for the dead, and refelleth him by all the reaſons that he is able: yet makes no mention of Purgatory. Certainely it is a place, whereof no ſpeech was made for a long ſeaſon: fiftly, Dionyſius Areopagita lib. de Hierarchia Eccleſiaſtica, reaſoning of the vtility of prayer for the dead, doth not onelyonly make no mention of Purgatory (and yet the place was proper for it) but alſo continually preſumeth, that they who are praied for, are in happineſſe, and that they are ſet forth for example of ſuch as are aliue, and the ſubiect of charitable actions: ſixtly, S. Cyprian, Lib. 5. Epiſt. 4 and Lib. 3. Epist. 6. ſpeakes of offerings and prayers for holy Martyrs, and Saints departed, that yet were not beleeued by any to be tormented in the fire of Purgatory. For it was the manner of the auncient Church to pray for the Patriarches,See the Conſtitutions of Clement, lib 8. cap. 18. Offerimus pro ys qui tibi placuerunt à ſeculo pro ſanctis Patriarchis, Prophetis, &c. Prophets and Apoſtles; of whoſe happy eſtate it were impiety to make any queſtion: ſeuenthly, Chryſoſtome, Homil. 37. in Matth. ſaith, that they called the Pr eſts to pray for the dead: and yet there he ſaith, that the partie for whom they pray, is arriued in the hauen, and that to be vexed for him, is to deſire to draw him out of the hauen into the ſtorm againe. A place which our aduerſaries hauehave falſified, hauing tranſlated foreign, fieldes of flowers; and ſo hauehave ſent ſoules into fieldes of flowers, in ſtead of ſending them into the harbor: eightly, S. Auſton in the thirteenth chapter of his ninth booke of Confeſſions, prayeth for his mother Monica, Damaſcen ſaith the ſame of Falcouilla, a Hea…hen woman deliuered out of hell by the prayers of the firſt Martyrand yet he ſaith, that he beleeues, that all his peritions are already graunted, to wit, that ſhe is out of paine, and that God hath forgiuen all her debts. Of Purgatorie he ſpeakes not a word: ninthly, Damaſcen in his Sermon of the dead: and after him Tho. Aquinas, Durandus, and Richardus, Thom. in 4. Diſt. 45. quaeſt. 2.doe teſtifie that the ſoule of Traian a heathen Emperour was deliuered our of hell by the praiers of Pope Gregorie. Gabriel Biel holdes the ſame, in the fifty ſixe Lecture vponupon the Canon of the Maſſe, and Ciacconus hath particularly written an Apology for this Story: This Pope then prayed not for Traians ſoule, to the end he might bring him out of Purgatorie.
10 In the Maſſe there are among many new patches ſome auncient clauſes; and among others the Memento for the dead: of which theſe wordes are a part:The Reader ſhall note, that in this place where the two letters N N are, the Prieſt doth ſoftly name ſome perſons deceaſed, for whom their parents hauehave payde. Memento Domine famulorum famularumque tuarum N N. qui nos praeceſſerunt cum ſigno fidei & dormiunt in ſomno pacis. That is, Remember Lord thy ſeruants which hauehave gone before vsus with the ſigne of faith, and doe ſleepe in the reſt of peace. The words are very remarkable, clearely euidencing that when theſe prayers were made, Purgatory was not beleeued; but it was beleeued that the ſoules did ſleepe in a peaceable reſt, waiting for the reſurrection, and that in this ſleepe they receiued ſome ioyfull refreſhing by their prayers that were aliue.
11 But aboue all, hauehave I often wondred at the forme of the prayer ordinarily vſed for the dead: for it makes no wordes of Purgatory; but onelyonly deſireth of God, that the ſoules of the dead may be deliuered from euerlaſting death, and from the laſt iudgement.Libera Domine de morte aeterna in die illa tremenda. Quando caeli mouendi ſunt & terra. Cum veneris iudicare ſaeculum per ignem Trèmens factus ſum, &c. Obſerue this whole prayer, Deliuer O Lord from eternall death in that dreadfull day, when the heauens and the earth ſhall be mooued, when thou ſhalt come to iudge the world by fire: I feare and tremble, when the triall, and wrath to come ſhall be at hand; this day of wrath, of calamity and miſery, this great and wonderfull bitter day. And note, that this prayer, wherein the ſoule of the departed is brought in, apprehending that it ſhall be ſent to Hell at the day of iudgement, is ſaid alſo for the ſoule of the Pope,Lib. 1. Sacrarum Cerem. Sect. 15. cap. 1. in the ſolemnization of his obſequies, by which it appeareth, that there is ſome feare, that he may be in hell; but of Purgatory there is nothing mentioned, no more then in all the publique prayers of the Church of Rome for the dead: for they onelyonly craue deliuerance from eternall death: and to riſe in glory; as in this,Abſolue quaeſumus Domine animam famuli tui N. ab omni vinculo delictorum vt in reſurrectionis gloria inter ſanctos & electos tuos reſuſcilatus reſpiret. I beſeech thee O Lord to looſe the ſoule of thy ſeruant from the bond of all his ſinnes, that beeing raiſed vp among the Saints I may reioyce, and be lifted vp in the glory of the reſurrection, which is the prayer for the dead in the ſecond book of Machabees, made only for the reſurrection.
12 What will we hauehave more? let our aduerſaries be iudges in this cauſe: doe not the Prieſts oftentimes take money for ſaying Maſſes, and ſeruice for young children, dying ſoone after Baptiſme, which yet they beleeue not to be either in hell, or in Purgatory? doe they this through ignorance, or auari…? for want of ſcience, or of conſcience? for by the… owne rules, the prayers made for children are to no purpoſe, forasmuch as they are in Paradiſe. By theſe many examples it appears that many do pray for the dead without beleeuing purgatory: and that Coeff. by admitting no prayer for the dead, but only to draw men out of purgatory, condēneth not onelyonly the auncient Church, but alſo the Romiſh and the ſecond booke of Macchabees, which himſelfe doth ranke among the ſacred canonicall bookes.
This ſhal more euidently appeare vntounto vsus, when we ſhall hauehave learned what was the opinion of the Fathers, touching the condition of the dead, and to what end they prayed for them.
The common opinion of the moſt part of the Fathers is, that the ſoules of the faithfull after they are gone out of the body, doe not yet enioy heauenly beatitude: but either they remaine in the earthly Paradiſe, as Irenaeus teacheth in his fifth booke,About the end of the booke. and Origen in his ſecond booke de principijs: elſe they lie in hell, or in ſome hidden receptacles vntill the day of the generall reſurrection, before which they ſhall not ſee God. And although ſometimes they be forced through the truth, to ſay that the dead after the departure of the ſoule from the body do enter into heauenly felicity yet for the moſt part they are carried away with the current of the common opinion.
Conſtituimus omnem animam apud inferos ſequeſtrari in diem Domini. Quae infra terram iacent ne que ipſa ſunt digeſtis & ordinatis poteſtatibus vacua. Locus enim eſt quo piorum animae & impiorum ducuntur, &c. Omnes in vna communique cuſtodia detinentur donec tempus adueniat quo maximus iudex meritorum faciat examen.Tertullian, chap. 55. of his booke of the ſoule: We hould for certaine that eueryevery ſoule is ſequeſtred into hell vntil the day of the Lord. He ſaith the ſame more at large in his fourth booke againſt Marcio…, c. 34.
Nouatian in the firſt chapter of his booke of the Trinitie: thoſe things which are vnderunder the earth are not without their powers and well digeſted orders, for it is the place whither the ſoules of the faithfull as well as of the wicked are led, as feeling already the fore-apprehenſions of the iudgement to come.
Lactantius in his ſeauenth booke, c. 21. let no man thinke that the ſoules are iudged immediately after death, for they are all detained in one common priſon vntill the time come that the great Iudge bring them to an examination of what they hauehave deſerued.
Victorin? the Martyr ſaith, vponupon Apo. 6. that S. Iohn ſaw vnderunder the Altar the ſoules of the Martyrs and them that were ſlaine: expounding theſe wordes vnderunder the Altar, Sub ara id eſt ſubterra.that is to ſay, vnderunder the earth. Hee then placeth the ſoules of Saints and Martyrs vnderunder the earth.
Haec humanae lex neceſsitatis eſt, vt ſepultis corporibus animae ad inferos deſcendant. Quam deſcenſionem Dominus ad conſummationem veri hominis non recuſauitS. Hilarie vponupon the Pſal. 138. It is the law of neceſſitie whereunto men are ſubiect, that the ſoules ſhould deſcend vntounto hell after that the bodies are buried, which deſcent Ieſus Chriſt himſelfe did not refuſe, to ſhew him ſelfe a compleate man. He doth not ſay Haec lex fuit, but Haec lex eſt, to the end that a man ſhould not ſay that he ſpeaketh of the ſoules of the old teſtament. He further ſaith, that it is an humane neceſſity which Ieſus Chriſt did vndergoe to ſhow himſelfe to hauehave bin truly man to the end that none ſhould be exempted therefrom. He ſaith the ſame vponupon the ſecond Pſalme.
Chryſoſtome vponupon Matthew, Hom. 32. ſpeaketh thus to thoſe who prayed and wept ouer the dead. I know that thou wilt aunſwer that it is to the end that the deceaſed may find reſt, and the Iudge fauourable, and thou thinkeſt that thou oughteſt to weepe for theſe things: but doeſt thou not ſee how thou art his hindrance? ſeeing that thou beleeueſt that he is retired into the hauen, and yet thou raiſeſt great ſurges againſt him. Read alſo Hom. the 39. vponupon the 1 Cor and the 28. vponupon the Epiſtle to the Hebrewes.
S. Auguſtine in ſome places putteth the ſoules of the faithfull immediately after death in heauenly bliſſe; but moſt commonly beeing carried away by the common opinion of his time, hee deferreth their entry into heauen vntill the reſurrection, and lodgeth them in certaine receptacles that are hid and ſhut vp vntil the laſt day, VponUpon the Pſal. 36. he ſaith, that the ſoule departed from the body, ſhall not be in the kingdome of heauen, but with Lazarus in Abrahams boſome: then hee addeth:Poſt vitam banc paruam nondum eric vbi erunt ſancti quib. dicetur venite benedicti. Nondum ibis eris, Quis neſcit? Tempus quod inter hominis mortem & vltimam reſurrectionem interpoſitum eſt animas abditis receptaculis continet, &c. after this ſhort life thou ſhalt not preſently bee in that place where the Saints are, to whome it ſhall bee ſaid, Come ye bleſſed, &c. Thou ſhalt not yet be there, who knoweth not this?
In his manuall to Laurentius, chap. 108. The time which is betweene death and the laſt reſurrection, retaineth the ſoules in certaine ſecret receptacles according as each man ſhall be worthy of reſt or affliction: ſuch like things he vttereth in his 9. booke of Confeſſions, cap. 3. and in the 12. of the Cittie of God, chap. 9. and in his third Epiſtle to Fortunatian.
Euthymius vponupon Luk. 16. ſaith, that the narration of Lazarus is a parable, by which is deſigned vntounto vsus what ſhall be done in the laſt iudgement: and vponupon chap. 23. hee ſaith, that none of the righteous hath yet receiued the promiſes: where alſo Iohn Hentenius a Monke of the order of S. Ierome, hath noted in the margent that Euthymius being a greek followeth the error of the greekes.
Likewiſe Theophilact imitater of Chryſoſtome vppon Hebrewes the 11. The Saints hauehave obtained nothing of the heauenly promiſes.
Bernard himſelfe was tainted with this errour: for in his third Sermon of all Saints, he maketh three lodges of the ſoules. Primum in tabernaculis, Secundum in atrijs, Tertium in Coelis. The first in Tabernacles, meaning the body. The ſecond in halles or antichambers. The third in heauen. He calleth theſe receptacles by the name of Halles.
Wee hauehave alſo alleadged the text of the Maſſe which ſaith, the ſoules for which we pray, doe quietly ſleepe out the time.
They who omit Pope Ioane, doe reckon this Iohn for the 22.Which is that which mooued Pope Iohn 23. to maintaine, that the ſoules ſhall not ſee God before the day of Iudgement, as Gerſon witneſſeth, Serm. de Paſch. and Iohannes Villanus in the 10. book of his Story. And Eraſmus in his Preface vponupon the fifth booke of Irenaeus. Iohannes coactus opera Theologorum Pariſiorum ad palinodiam coram Galliarum Rege Philippo non ſine buccina.
This is then one reaſon why the Fathers allowed prayer for the dead: ſeeing that they thought that their ſoules were either in hell, or els did ſleepe, or lay in certain receptacles: in a word, that they were yet in ſuſpenſe, and in doubt of their ſaluation, and that in thoſe cells and dortours, they receiued ſome comfort & refreſhing by the prayers of the liuing.
Tertullian hath his opinion apart, for he would hauehave men to pray for the dead, to the end that they might riſe the ſooner. For he beleeued that the reſurrection ſhould not be all in one day. And in the laſt chapter of his booke of the ſoule: he maketh this to be a puniſhment of the faithfull, who hauehave ſinned more then others, that they ſhall riſe later. Modico quoque delicto mora reſurrectionis expenſa. And purſuing his opinion he would hauehave the wife to pray for her deceaſed husband, & Refrigerium ei adpostulet & in prima reſurrectione conſortium: that ſhee pray for his releaſe and refreſhing, that ſhee may riſe with him in the firſt reſurrection. In the tenth chapter of his booke of Monogamie.
Another reaſon why they prayed for the dead, was, that they beleeued that the faithfull at their departure out of theſe places of durance, were to be purged and ſinged as it were by the fire of the laſt iudgement, ſome more, ſome leſſe. Theſe good Fathers, who were drenched in this errour, trembled with an apprehenſion of it: calling the fire of the laſt day which ſhould purge the ſoules, the flaming ſword placed at the entrance of Paradiſe.
Iuſtos cum indi cauerit Deus igni eos examinabit. Tum quorum peccata vel pondere vel numero proeualuerint perſtringentur atque amburentur.Lactantius, lib. 7. cap. 21. When God ſhall hauehave iudged the iuſt, he will trie them by fire: then they whoſe ſins ſhall hauehave prenailed, eyther for weight or number ſhall lightly paſſe through, and feele the fire.
S. Ambroſe vponupon Pſ. 36.*Igne purgabuntur filij Leui, igne Ezechiel, igne Daniel. Sed & bi etſi per ignem examinabuntur dicent tamen. Tranſiuimus per ignem & aquam. The ſonnes of Leui ſhall be purged by fire; Ezechiel alſo and Daniel: and although they ſhall be examined and tried by fire yet they ſhall ſay, we hauehave paſſed both through fire and water. He maketh the moſt holy Saints to paſſe through this fire, and ſpeaketh in the future tenſe, they ſhall be purged, to the end we ſhould not thinke that he ſpeaketh of a purgation already paſſed.
And Serm. 20. vponupon Pſal. 118.*Omnes opor tet tranſire per flam mas ſiue ille Iohannes Euangeliſta ſiue ille ſit Petrus &c. ALL muſt paſſe through the flames, were it Iohn the Euangeliſt, whom our Sauiour loued or were it S. Peter, &c. He ſpeaketh manifeſtly of a fire which yet is not, and which is prepared for all men.
In his booke of Widowes, he calleth the Chriſtian vertues: Aurum quod Iudicij die nequeat ignis exurere. Gold which the fire ſhall not be able to waſt in the day of iudgement.
S. Hilarie vponupon Pſal. 118. in the pauſe Gimel, declaring how many things beſides Baptiſme, doe ſerue to purge our ſinnes, ſetteth downe the holy Ghoſt that doth ſanctifie vsus,Emundatio quae nos Sancti Spiritus ſanctificet aduentu: Iudicij igne nos decoquat. and the fire of the laſt iudgement, that doth refine and purifie vsus. And in the ſame place, he maketh the Virgine Mary with the reſt of the Saints to paſſe through this fire of the laſt iudgement, ſaying:An cum ex omni otioſo verbo rationem ſimus prae ſtituri, diem iudicij concupiſcimus in quo nobis eſt inde feſſus ille ignis obeundus, inquo ſubeund a ſunt grauia illa expiandae a peccatis animae ſupplicia? St in iudicij ſeueritatem capax illa Dei vir go ventura eſt, deſiderare quis aude bit à Deo iudecari? Seeing that wee ſhall giuegive an account of cuery idle word, doe we deſire the day of iudgement, in which we ſhall paeſſe through that indefatigable fire, and in which we ſhall vndergoe thoſe grieuous torments by which the ſoules are to be hallowed and cleanſed from their ſinnes? And a little after: If that holy Virgine her ſelfe be to ſuffer the ſeuerity of that iudgement, who will dare deſire to bee iudged of God? And vponupon Matth 2. To them that are Baptized by the holy Ghoſt, there yet remaineth that they be made perfect by the fire of the laſt iudgement.
S. Auſtine de Ciuit. Dei lib. 20. cap. 25. exempteth ſome ſoules from this fire. By this which hath bin ſpoken, it ſeemeth euidently to appeare, that in that iudgement, Ex his quae dicta ſunt videtur enidentius apparere in illo iudicio quaſdam quorundam poenas purgatorias ſuturas.ſome ſhall be puniſhed by theſe Purgatorie paines. Now it appeareth both by the drift of the place, and by the title of the Chapter, that he ſpeaketh of the day of the laſt iudgement. So in the 16 booke, chap. 24. This fire (which appeared to Abraham) ſignifieth the day of iudgement, which ſhall diſcerne what earnall men are to be ſaued by the fire, Significatur iſto igne dies iudicij dirimens carnales per ignem jalhandos, & igne damuandus.and who to be condemned in the fire. But vponupon the. 1. Cor. 3. he ſpeaketh of this fire of Purgatory doubtfully ſaying, that it is a thing hidden, and of which a man may well doubt. And lib. 21. cap. 16. he ſaith, Non redarguo, quia for ſitan verum eſt. I do not gaineſay it, for peraduenture the thing may be true.
Origen was the inuentor of this fire; a man condemned by other of the Fathers, for that he did not acknowledge Hell nor eternall fire; and holdeth that the diuels and wicked men ſhall after a time of Purgation be finally ſaued. But in this hee hath beene followed, that he holdeth that the purgation of ſoules beginneth at the day of the reſurrection, and is done by the fire of the laſt day of iudgement.
That is the Purgatory of the Fathers, of which S. Ierome ſpeaketh in the laſt lines of his Commentary vponupon Eſay, and vponupon the 46. of Ezechiel; and Gregory Nyſſenus in his Oration of them that are fallen aſleepe.
For ſo farre were they from beleeuing that the ſoules ſeparated from the body, were purged by the fire, before the day of iudgement, that euen a good many of them hauehave thought, that the ſoule ſequeſtred from the body could not ſuffer any harme;Ne que pati quicquam poteſt anima ſola ſine ſtabili materia id eſt carne. And in his booke, de Teſtimonio animae cap. 4. neyther be tormented without the body. So Tertullian in Apologet. cap. 48. The ſoule alone cannot ſuffer any thing without ſolide matter, that is without fleſh. And this is the reaſon why he thinketh the reſurrectiō neceſſary, to the end that the ſoule may be tormented; ſaying indeed that the puniſhment of the ſoule without the body ſhould be vniuſt, ſeeing that they hauehave ſinned together. Gregory Niſſen Orat. 3. of the reſurrection of Chriſt, ſaith in like manner:*Animam vero per ſe ſeparatim ignis nunquam attigerit, nec tenebrae quidem ei moleſtoe fuerint vt pote quae oculis caret. The fire can neuer touch the ſoule, ſeparated from the body, neyther can the darkeneſſe be troubleſome vntounto it, foraſmuch as it hath no eyes. — Atque idcirco conſentaneis his conſiderationibus & ratiocinationibꝰ compellimur ad comprobandam reſurrectionem mortuorum.— And for theſe forcible reaſons we are induced to embrace the reſurrection of the dead.
It would be infinite here to produce (that which we hauehave elſe-where done) the authorities of the Fathers, who affirme that there are but two places for the ſoules, to wit, Heauen for the damned, and Paradice or a place of reſt for the Beleeuers: and that the ſoules immediately after their departure out of the body, goe into a place of reſt, or into celeſtiall glory. Reade aboue the reſt the Sermon of S. Cyprian, de mortalitate. And his Treatiſe againſt Demetrius; the booke of S. Ambroſe, de bono mortis. The Oration of Gregory Nyſſenus, Of the that ſleepe. Epiphanius in his ſecond booke of Hereſies, Hereſie 39. which is of the Cathari or Nouatians. S. Auſten in his fift Hypognoſticke. In his fourteene and eighteenth Sermon, de verbis Apoſtoli, and in diuers other places: This place of Auſtin ſhall ſuffice for all; in his booke of the vanity of the world,Cum anima à corpore euellitur ſtatim aut in Paradiſo pro meritis bonis collecatur, aut certè pro peccatis in inferni Tartara praecipitatur. Nec eſt vllꝰ vlli mediꝰ locus vt poſſit eſſe niſi cū diabolo, qui non eſt cum Chriſto chap. 1. Know that when the ſoule is ſeparated from the body, it is in an Inſtant placed in Paradice for its good works, or cast into the pit of hell for its ſinnes. A place which hath ſeemed to our aduerſaries, ſo ſtrong, that in their laſt Edition printed at Paris, they hauehave put theſe wordes in the Margent, Vbi nunc Purgatorium? What is now become of Purgatorie? And as touching that point, that there are but two places, theſe be his wordes in his booke of ſinnes, and the remiſſion of them, chapt. 28. There is no middle place for any man, inſomuch that he that is not with Chriſt, can be no where elſe but with the diuell. Tertium penitus ignoramus, immo nec eſſe in ſcripturis ſanctis inuenimus.And in his ſecond Hypognoſticke: we are altogether ignorant of any third place, neyther doe we finde any at all in the holy Scriptures. Let not any man ſay, that he ſpeaketh onelyonly of places eternall that are to continue for euer: for he ſaith in expreſſe wordes, penitus, not at all; not excepting any thing. And you ſhall not finde that S. Auſtin, eyther in this place or in any other, makes this Diſtinction of places eternall and temporall for the ſoules; ſeeing that S. Auſtin in thoſe places doth of purpoſe diſpute againſt the Limbus puerorum, and relecting all temporary places, he acknowledgeth no other third place.
Out of all that hitherto hath beene ſpoken, I draw theſe two concluſions: 1. The one is, that the Fathers being ſo vnreſolued in this point, and ſo tainted with erronious opinions, which our aduerſaries reiect as well as we; they are no way fit to be Iudges to decide this matter: 2. The other is, that the prayers which they make for the dead, are condemned by the Church of Rome, ſeeing that it receiueth no other prayer for the dead, but that which is made to eaſe the ſoules in Purgatorie: and by conſequent alſo doth reiect the prayers of the Auncients, for the reſurrection, and refreſhing of the ſoules that lie and ſleepe in their ſuppoſed receptacles: As alſo the prayers vſed in the auncient Church, for the Saints and Martyrs. Whence the Reader may informe his iudgement with what care and circumſpection the Fathers ought to be read, ſeeing it is ſo hard a matter to vnderſtand their termes, and to finde out their meaning. But we now liue in an admirable age, in which all the world is become learned without ſtudy, and in which they who ſcarcely vnderſtand their Pater noſter, ſpeake of the Fathers both Greeke and Latine, with an incredible aſſurance. Among theſe, ſuch men as Coeffeteau is, doe eaſily beare ſway, and do Leſſon and Lecture them at large. See here a notable proofe hereof, which we hauehave not hitherto touched.
Coeffeteau alleadgeth this paſſage out of S. Auſtin, Pol. 71. pag. 2.de Ciuit. Dei, lib. 21. cap. 16. Let no man thinke that there are any Purgatorie paines, but ſuch as be before the laſt and fearefull iudgement. Theſe words ſeeme very plaine, and ſuch as may eaſily make an ignorant man to reſt vponupon them: but the iugling couſenage is manifeſt; for if hee had but turned the leafe, he ſhould hauehave found that S. Auſten ſpeaketh of ſuch purgatory and expiatory paines as a man ſuffereth in this life, and before his death: We confeſſe (ſaith he) that in this mortall life there be certaine purging paines, Nos vero etiam in hac quidem morrali vita eſſe quaſdam poenas purgatorias cimfitemur, non ijs qui affliguntur quorum vita non inde fit melior, vel polꝰ inde fit peior: ſed illis ſunt purgatoriae qui illis coerciti corriguntur.but they are purgatiue onelyonly to thoſe who being chaſtiſed and exerciſed by them, they become bettered and amended thereby. And cap. 26. The FIRE OF AFFLICTION ſhal burne away ſuch delights, and earthly loues, as are not condemnable, by reaſon of the bond of Matrimony. To which fire alſo belong the loſſe of friends and kinsfolke, and all other calamities which take away theſe things from vsus. Yea the very next lines before this place cyted by Coeffeteau ſhew, that he ſpeaketh of a clenſing, done in the life preſent, for hee ſaith, Hee that deſireth to eſcape the euerlasting paines, let him not onelyonly be baptized, but alſo let him be iustified, that ſo by forſaking the diuell, he may betake himſelfe to Chriſts ſide. Hereunto he will hauehave certaine purging paines to be added, without waiting for the day of iudgement. So likewiſe S. Cyprian, lib. 4. Epiſt. 2. calleth that affliction of an offendor, whom the Church doth for a long time detaine among the Penitents, a purging fire. But aboue all S. Auſtens irreſolution in this matter, is very conſiderable, who ſometimes, as in the ſixteenth chapter before alleadged, ſaith, that beſides the Purgatory-paines of this life, there are others after this life: ſometimes, as chapt. 26. hee ſaith, that he doubteth whether it be ſo or no, and it may be that it is true. In many other places hee ſaith plainely, that there is none at all; and that the ſoules are in an inſtant tranſported into heauen.