The Waters of Shiloh to Quench the Fire of Purgatory, Chapter 3

The Waters of Shiloh to Quench the Fire of Purgatory · Chapter 3

p. 77CAP. 3. That the holy Scripture ſubverteth Purgatory: and that there is no ſatisfaction or waſhing away of ſinnes, but only the blood of Ieſus Chriſt, and conſequently, that the Popes Indulgences are of no vſe to the dead.

IN the 18.Verſ. 21.22 of the Prophet Ezechiel God ſaith thus. If the wicked will returne from all the ſinnes that hee hath committed, & keep all my ſtatutes, and doe that which is lawfull p. 78and right, he ſhall ſurely liue & not dy… I will not remember all his iniquities. Call yee it not to remember any more, whē yee put the ſinner to feele his puniſhment in a burning fire of ſo long continuance, and to keepe him in a priſon from the which [as our adverſaries ſay] he ſhall not be delivered vntill hee hath paid the vttermoſt penny? The Frier could by no meanes avoid this place but by corrupting of the text. For inſteed of theſe words returne from all his ſinnes, he ſaith, doe pennance: and by this pennance, he vnderſtandeth to ſcourge himſelfe: to faſt: to run on pilgrimage to giuegive to the Church, &c. But if hee could hauehave read the Hebrew, he ſhould hauehave found Iaſhuv, hee ſhall returne, or turne aſide: As indeed amendment of life is the true and neceſſary pennance, which is a returning to God, commended vntounto vsus by S. Iohn Baptiſt, ſaying, foreign, Repent you, or Amend you, and S^t. Iohn, Revel. 2. ſpeaking to the Church of Epheſus, which had loſt her firſt charitie, p. 79commandeth her to repent, and to doe her firſt workes. But in our daies that pennance which thē was a vertue, is now become a ceremony, and from a ſpirituall changing is now become a bodily exerciſe. Superſtition hath now brought religion to the fingers ends, to counterfeitings, to geſtures, to ſcourgings, to faſtings, to pilgrimages, to pecuniary ſatisfactions, to weare a haireſhirt, to a friers coule, to a walking vp and downe with a wallet, &c.

Here hence grew the condemnation of Luther in the end of the Councel of Lateran,Bul. Exurge. Domine. Optima paenitentia nova vita. becauſe among other the hereſies to him imputed, he ſaid that of all pennances Amendment of life was the beſt, Eſa. 58.5.6.Isa 58:5Isa 58:6and yet it is the word of God ſaying to his people, Rent your hearts and not your clothes: Alſo that the true faſt conſiſted in loſing the bands of wickednes, and breaking his bread to the hungry. Frō this fountaine proceedeth the vſe to weare ſome words of the Goſpel about mens neckes, when they ſhould keepe p. 80the ſubſtance of them in their heartes: to weare a croſſe on the breſt or in the hat, when they ſhould take vp the croſſe of Chriſt and reioice in his ſufferingt. Thus our Monke by doing of iuſtice and iudgement, which ſignifieth to deale vprightly, and to giuegive to every man his owne, vnderſtandeth it to chaſtiſe a mans ſelfe, ſhewing himſelfe a Novice in the phraſe of the old Teſtament where this word Iudgement ſignifieth equitie and vpright dealing. As in Deut. 32 4. Daniel. 4.37. The Auctor of the fire of Helie anſwereth otherwiſe: [for they ſeldome concurre in their anſwers] he will hauehave theſe words I will no more remember to ſignifie, Pag. 6.I will not puniſh as an enimie, that is to ſay, with eternall puniſhment. By his account the keeping of a man many thouſands of yeares in a fire for his ſinne, ſignifieth not to remember his ſinne. How often did David pray to God to remember his ſinnes and wickedneſſe of his enimies: yet not ſo that he deſired that God p. 81ſhould puniſh them with eternall puniſhment. After all this the frier maketh a digreſſion, wherein hee chargeth vsus with ſundry ſlanders, but all beſides the matter.

2 Gods Angell, Revelat. 14.13, ſaith thus, Bleſsed are the dead that hereafter dy in the Lord, yea truly, the ſpirit ſaith that they reſt from their labours, & their works follow them. Surely if they reſt from their labours, they goe not into a burning fire. This ſpeech concerneth not the Martyres only, as our adverſaries doe faine: for throughout that whole chapter there is not any word of the Martyres, but of all ſuch as keepe the commandements of God, & faith of Ieſus, as it is ſaid one line before. But if the Martyres only doe die in the Lord, in whom doe the reſt of the faithfull die? Bellarmine ſaith they die in part in the Lord, and in part not in the Lord:Bellarm. de Purgat. lib. 6. cap. 1. hee was aſhamed to ſay in part in the Lord, and in part in the divell.

3 Eſay, cap. 57. v. 1. & 2. ſaith, The righteous p. 82periſheth and is taken away from the evill, then he addeth, Hee ſhall enter in peace, or, peace ſhall come: they ſhall reſt in their beds, every one that hath walked before him. Why did he not except thoſe that goe to Purgatory? or what peace or reſt is there in a burning fire? And this is the point wherein the Frier is brought into ſuch a ſtraight that his only recourſe is to his ordinary boldneſſe,Pag. 19. and laboureth to make this paſſage a meanes to eſtabliſh his Purgatory. Hee affirmeth it to bee a prayer of Eſay for the dead, and to make it the more probable, in liew of theſe words, Peace ſhall come, he ſaith, let peace come, alſo for They doe reſt he ſaith, let them reſt contrary to the truth of the original Hebrew, which hath Iavo, that is to ſay, ſhal come and Ianuchu, they ſhall reſt. Yet let vsus thus farre yeeld all this to his ignorance in the Hebrew tongue: but herein doth he ſhew his bad meaning, even in this, that hee affirmeth it to bee a prayer of Eſay: ſith by the words enſuing it appeareth p. 83that they bee the wordes of God, who ſaith Yee witches children come hither, yee ſeed of the adulterer and of the whore drawe neere: Whome hauehave yee mocked &c. and againe. Can I be content with all theſe things, and thou haſt diſcovered thy ſelfe behind mee? Throughout all this Chapter God oppoſeth the bleſſed eſtate of the righteous againſt the curſe prepared for the wicked.

4 S. Paule to the Corinthians ſaith.2. Cor. 5.1.2 Cor 5:1 If our earthly habitation be deſtroied, we hauehave an eternall building in heaven. But why did he not adde, but that ſhall bee after you are purged with fire?

5 The Apoſtle in the 9. to the Hebrewes, ſaith. It is ordained that all men ſhall once die, & after that the iudgement: He forgat Purgatory, that ſhould hauehave gon betweene. For throughout the holy Scripture we find not any other iudgment ſpoken of after death, but the laſt and vniverſall iudgement.

6 In the 20. Matt. the laborers doe all receaue their promiſed wages towards p. 84the end of the day, that is to ſay, in the end of their liues and when their works is done: but Purgatory can bee no part of this labour, as the auctor of the fire of Helie would hauehave it to be: for in that place they ſpeake only of labouring in the Lords vinyard, which is his church: which hath no communitie with any torment in fire. Againe, Purgatory cā not be the laſt houre of the day, becauſe they make it continue much longer then all the life. Beſides that even in this laſt houre ſome labourers are called and hired, but in Purgatory no man is called to the ſervice of God.

7 In the holy Scriptures we hauehave many examples of men receaved into Paradice immediatly after their deceaſe, but no example of any ſoule ſent into Purgatory:Luk. 2.26.Luke 2:26 Simeon had a promiſe that he ſhould not ſee death before hee had ſeene the Meſsias. S. Paul. 2. Tim. 4. ſaith, that after he had fought the good fight there remained no more but to receaue the crowne of glory. And S, Luk, cap. 1… p. 85ſaith that the Angels carried the ſoule of Lazarus into Abrahams boſome: where hee was comforted whiles the …ich man was tormented, but of any paſſage to Purgatory, either to or fro, we heare no newes.

8 Ieſus Chriſt ſaid to the good theif This day thou ſhalt be with me in Paradice. This thiefe was ſurely a great ſinner, & ſatisfied civill iuſtice either for theft or murder. But where had hee made ſatisfaction to God for all his ſinnes committed all the daies of his life? Hee that was converted to God in the very article of his death? But God requireth no ſatisfactory paines of ſuch as doe repent: but for them hee doth accept of the obedience and death of Ieſus Chriſt who hath ſufficiently ſatisfied aswell for our ſinnes as for the puniſhment due to our ſinnes. The auctor of the fire of Helie, with the reſt will needes hauehave this priviledge to bee granted to this thiefe in regard of the greatneſſe of his faith, of his hope, of his charitie, of his p. 86zeale, &c. wherein they doe the more accuſe themſelues. 2. By exalting the faith of the thiefe, they do at vnawares confeſſe that in caſe we hauehave a ſtedfaſt faith in Ieſus Chriſt we ſhall not come in Purgatory. 3. Herein alſo they do cō feſſe that it ſtandeth with the iuſtice of God freely and without impoſing any ſatisfactory paines to pardon, alwaies provided that the ſinner hauehave a ſtedfaſt faith and hope in Ieſus Chriſt. 4. How could this thiefe at Gods hand merite this privilege by his faith and hope: conſidering that God endued him with this faith? For what kind of merit is this, to receaue the gifts and graces of God with a ſtedfaſt faith, which faith alſo God gaue him, who giueth not only the benefits, but alſo the means to receaue them? And the ſame doe I ſay alſo of other vertues which were the gifts and effects of the ſpirit of God in him: For it is God that worketh the will and the deed ſaith S. Paul, Phil. 2.13. 2. Cor. 3.6.Phil 2:132 Cor 3:6and without him wee cannot thinke any good, ſaith the ſame Apoſtle. p. 875. Let vsus ſtep yet farther. We demande how, where, or when the thiefe bare the ſatisfactory paines for his ſinne towards God? But here in liew of anſwering directly they ſtand vponupon the magnifying and extolling of the faith, charitie, and zeale of this thiefe: but to what purpoſe, ſeeing vertues are no ſatisfactory paines, but rather lenitiues, and proppes to ſtrengthen and fortify the ſoule againſt all the griefes thereof. 6. That which I hold to be the principall in this caſe is this. That theſe our Maſters doe make the charitie, zeale & patience of this thiefe in a moment to be of ſo great merit as to exempt him from the torments of Purgatory: yet that they will not graunt that the charitie of the faithfull that are in this burning fire, their zeale, or any other the vertues which in theſe ſoules were in greater perfection then they were in the thiefe [in that hee was yet a ſinner] could hauehave any merit, or power to draw them out of this fire. But wherefore p. 88ſhould they by their magiſterial auctoritie take from theſe poore ſoules the power of meriting but only by prolonging the torments of the dead, the conſciences of the living being the more aſtoniſhed, might bee ſtirred vp to redeeme them whiles they may by maſſes, anniverſaries, & gifts to the Church? yea and that ſo far forth as to perſwade the people that an offering for the dead being by a ſurviver offred, was of power and merit to free the dead from that torment: and yet that in the dead himſelfe neither his faith, neither his charitie, neither his patience, no not the torments of many yeares hauehave any merit, or can moue God to abridge this torment? 7. Hereto let vsus alſo adioine thus much, that the puniſhment that the thiefe ſuffered, being deſerved, inevitable and by civill iuſtice impoſed vponupon him, could not bee counted for a ſatisfactorie worke to God: for hee ought voluntarily to hauehave vndergon it, and by order of the Church, not by ſentence p. 89of the Magiſtrate, eſpecially according to the doctrine of the Romiſh Church. …. Moreover is it not a meere mockage …o ſay that the exemption from ente…ing into Purgatory was a privilege granted to this thiefe,Bellarm. lib. 1. cap 8 Privilegia paucorum legem non faciunt. conſidering that …hroughout all the worde of God wee cānot find the example of any one that ever went into Purgatory? Privileges are extraordinary; but here they ſeeke to make that which is ordinary and without exception in the word of God to paſſe for a priviledge. 9 In this alſo doe they much forget themſelues, that they wil here bring in privileges, where the matter concerneth the Iuſtice of God, which [ſaith theſe men] after the pardon of the fault, will nevertheleſſe hauehave vsus to ſatisfie for the paine. If then Gods iuſtice hath ſuffered one man to enter into Paradiſe without any ſatisfactory paine for his ſinnes, why ſhould it not ſuffer two? If two why not ten? If ten whie not a hundred or a thouſand, and ſo forth infinite.

p. 90Our Reverend writers of fires, furnaiſes and torrents doe giuegive way to the maine body of theſe reaſons as being to great, too ſtrong, and too cloſe ſet together, and having hidden themſelues, doe afterward make ſemblance to appeare,Pag. 68, but farre enough of. The auctor of the fire of Helie, no griefe to his perſon, hath made vsus a little merry, for ſuppoſing that hee hath found ſome newe matter to make this privilege currant ſaith that the blood of Ieſus Chriſt which they boiled and ſprang vponupon the thiefe, carried him immediatly into eternall felicitie. Where found he this? Did the blood of Ieſus Chriſt ſpring forth but on one ſide, and ſo the evi… thiefe through diſgrace could obtain… no aſperſion of it? Or how could a few drops of blood, moiſtning the outward parts of the body bring forth ſo whol… ſome an effect? Conſidering that in the Maſſe they hold that the wicked do receaue all Ieſus Chriſt inwardly, and y… are never the better, nor more happy p. 91But now I remember where he found this fable: hee remembred that bleſſed S. Longin, who pierced the ſide of Ieſus Chriſt and ſo recovered his ſight for of that ſpeare the Church of Rome hath made a ſpeareman, and of that ſpeereman a Saint. And why not? ſith that of Deucalion & Pirrhaes caſting of ſtones behind them men and women ſprang vp? That which he here produceth concerning the baptiſme of the thiefe on the Croſſe is already confuted in the firſt Chapter: and this man maketh the heathen Executioners to be baptizers of Chriſtians.

By all this it doth appeare that togither with this thiefe, Purgatory was crucified: for I am aſhamed to produce the argument of theſe Doctors, who doe make even this thiefe an advocate for Purgatorie.The ſire of Helie p. 67 For (ſay they) he craved ſuccours, not in this life, for death was even betweene his iawes already: but after his death: he therfore beleeved that after death the ſoules ſtood in need of ſuccours. Hereto p. 92doe we anſwer that he craved indeed no ſuccour for this life, neither for after this death: but even for the death it ſelfe, and for the departure of his ſoule, which Ieſus Chriſt entring into Paradice, tooke and brought with him into the coeleſtiall glory. But who can here forbeare laughing at this Portugall,The boldneſſe of this fire, p. 95. who would hauehave the worde Paradice here to ſignifie hell? Or how can he fai… of an anſwer that ſuffereth himſelfe ſolicētiouſly to interpret the Scriptures?

9 S. Iohn in his firſt Epiſtle chap. 1. ſaith The blood of Ieſus Chriſt purgeth or cleanſeth vsus from all ſinne. Our ſinnes are the ſpots and vncleaneſſe of our ſoules, and there be no other. Ieſus Chriſt purgeth and taketh them all away (ſaith S. Iohn) then is there no more to purge ſo no more Purgatory. For albeit after all our offences pardoned there ſhould yet remaine ſome paine to be endured for the ſatisfying of the iuſtice of God yet could not this puniſhmēt be called a Purgation, for who did ever here the p. 93whip or the gibbet called a Purgation for theft or murder?Pag 69. A ſtander. The fire of Helie ſlandering vsus anſwereth and maketh vsus to ſay that it is enough that Ieſus Chriſt ſatisfied for vsus, ſo as for our parts wee need doe nothing at all. An opinion which we abhorre and leaue to the prophane and Libertines.

Whereas wee ſay that the puniſhment of a ſinne cannot be called a Purgation, the frier affirmeth the contrary,Pag 97. ſaying that it is never called otherwiſe: and to that end he alleageth many places wherin he pretēdeth that to purge ſignifieth to puniſh and chaſtiſe. Paſſages which I am even aſhamed to confute. The firſt maketh cleane againſt him: all the reſt are falſe. The Apoſtle to the Hebrewes, chap. 1.3. ſaith Ieſus Chriſt hath by himſelfe purged our ſinnes. In this place [if we beleeue him] purgation ſignifieth puniſhment: whervpon it muſt follow that Jeſus Chriſt hath made the puniſhment for our ſinnes, whereas he did only beare it. Moreover p. 94ſith this puniſhment and paſſion of Ieſus Chriſt was the cauſe of the purgation of our ſinnes, it is not the purgation it ſelfe. And indeed himſelfe [though falſely] maketh Ieremie to ſay,Falſehood Ierem. 11.Jer 11 The chaſtiſements ſerue to purge vsus: Then is the chaſtiſement one thing and the purgation an other: for the end of a matter is divers from the meanes to attaine therto. Now follow two places out of Eccleſiaſticus the 7.Two falſehood. Purge thy ſelfe by thine owne arme: & purge thee of thy negligēce. That is to ſay (ſaith the Moncke) Chaſtiſe thy ſelfe. Let vsus overpaſſe the follie of this explication: for both the places are falſely alleadged. And in the Gteek which is the Original of this booke we finde no one word of all this: neither in any of the tranſlations but the Roman: with the like falſhood hauehave they alleadged out of the 47. chapter of the ſame booke ver. 11. theſe words: Chriſt purged his ſinnes. But in the Greeke it is, The Lord hath taken away his ſinnes. The ſame likewiſe is falſe that they alleadge out p. 95of the third of Malac. Falſehood.The Lord ſhal purge the ſonnes of Levy. For endevouring to perſwade that to purge ſignifieth to puniſh, he hath ſuppreſſed the words following, which do proue that to purge, in that place ſignifieth to purifie, after the manner as they purge mettals. The whole place is this. He ſhall even fine the ſonnes of Levy and purifie them as gold & ſilver. He here ſpeaketh of purifying & cleanſing the hearts by the efficacie of the ſpirit of God, as ſaith S. Peter, Act. 15. God purifieth the harts by faith.

After ſo many falſifications our Monke triumpheth and croweth like a cocke on his owne dunghil ſaying that we be the ſpirits of Satan, beaſts and in his iudgement fooles: Let this paſſe, for it is the priviledge of that Robe: & this Monke is like his wallet that hath nothing but belly and throat.

He therfore runneth on his courſe, and would faine proue that a torment may iuſtly be called a Purgatory or purgation: Theſe be his words. Is not the p. 96Medicine an afflictiō of the patient, which ſerveth to evacuat his corrupt humors? In ſome he wil hauehave the phyſicke to be a puniſhment, which we deny, eſpecially conſidering that in this queſtion of purgatory, we intreat only of puniſhment impoſed to ſatisfie the party offended: for who ever tooke phyſicke to the end thereby to be puniſhed, vnleſſe you wil hauehave Socrates poyſon taken for phyſick? Or who ever tooke phiſicke to be a ſatisfaction for an offence? Let vsus glorifie God and acknowledge Gods iudgements vponupon his adverſaries, who after the loſſe of their cōſciences, hauehave loſt alſo al common ſenſe. And this will more manifeſtly appeare if wee call to minde that here our queſtion concerneth only that purgation for ſinne that is performed in Purgatory. We heare deale only with the purgation of ſins paſt: of a clenſing of vncleaneneſſe that doth no longer remaine: as wel becauſe the ſouls that doe roaſt in this imaginarie fire are already righteous and do ſin p. 97no more, as becauſe the ſinnes that are purged in this fire were heretofore cō mitted: whereof do enſue two evident abſurdities: The one that this ſerveth to purge the vncleaneneſſe that is not, and to purifie the ſouls already pure & free from ſinne: the other, that the fire doth groſly miſtake in the examples & paſſages afore alleadged, which ſpeake of the purging of ſuch vncleanneſſes as are ſtill remaining in effect: for everie phyſicall medicine ſerveth to purge the humors offending, that actually are in the body. And God ſaith that hee will purge the ſonnes of Levy as men purge gold, that is, from thoſe vncleanneſſes that in effect are, not from thoſe that are taken away. Thus is this marchandiſe blowne vp, & this purgatiō grown ridiculous: & that doth more manifeſtly appeare by the extravagant forme of the Monks ſpeech, where he ſaith: That the paines doe ſerue to purge vsus from thoſe obligations of ſin whereto it left vsus ſubiect: for yet was there never man p. 98that had his iudgement ſo farre out of ioint, as to ſay that he purgeth himſelfe of an obligation when hee diſchargeth all that he was bound vntounto. But to mō ſtrous divinity wee muſt vſe monſtrous tearmes. They therfore that reap moſt profit by this purgatory, may do wiſely to ſeek it out ſome other name: becauſe herein we find nothing to be purged.

10 Saint Paul ſaith, Rom. 3.24. that we are FREELY iustified by the redemptiō that is in Ieſus Chriſt: If it be FREELY then do we pay nothing. The ſame Apoſtle, Colloſſ. 2.13. ſaith God hath forgiven or remitted all our treſpaſses: In the Greeke it is foreign, Gratis largitus eſt he pardoned freely: for ſo much the word importeth. The ſame Apoſtle alſo in the ſecond to the Corinthians, 2.10. vſing the ſame word, ſaith, that hee pardoned the inceſtuous, to whom he impoſed no ſatisfactorie paine after the pardon. He ſaith moreover All our offences that wee may knowe that God doth not pardon to halfes. All our offences p. 99thus taken away and pardoned, the ſatisfactory puniſhment is alſo taken away: for there cānot be any ſuch puniſhmēt but in regard of the offence and the cauſe, which is the offence, that only produced this effect, being taken away, this effect is alſo takē away. Here vntounto alſo compare the ſaying of our adverſaries: that in Purgatory veniall ſinnes are remitted: for if this be true, then S. Paule abuſed the Coloſsians in telling them that al their offences were remitted. Againe is this any remiſſion of ſins, to puniſh thē in a fire? The frier in liew of anſwering, ſetteth downe ſome principles, but ſo ſtrange as the very propounding of them may ſerue for a ſufficient Confutation. God, ſaith he, pardoneth vsus freely, but there reſteth an obligation to his iuſtice, which muſt of neceſſity be ſatisfied. As if he ſhould hauehave ſaid, God doth pardon and acquit vsus freely, yet not freely, be cauſe we are not acquitted of the Obligation to the paine, but that we muſt ſatisfie the ſame. This p. 100is even the like: God, ſaith he, doth freely pardon our offences, but yet he diſchargeth vsus not of the Obligation to ſatisfie to his iuſtice: Could he more evidently contradict himſelfe? Conſidering that to pardon a criminall perſon. is no more but to free him frō the pain wher to by the iuſtice of the Law hee ſtandeth bound? Thus the auctor of the fire of Helie ſaith, That God forgiveth al our debts, yet, ſaith he, with ſome cō tribution of our parts. Now if that which we contribute be holdē for payment and ſatisfaction, as our Doctors would hauehave it, who perceiveth not that God acquitteth vsus not of all our debts? Thus doth the ſpirit of Contradiction confound it ſelfe. But what need ſo many by waies, when they might cut it cleane of & franckly ſay that God doth not acquit vsus freely. As indeed the Frier in many places ſaith as much: in his 99, page in theſe words. God pardoneth the ſinne, howbeit for the ſatisfaction of his iuſtice, he appointeth the chaſtiſement: The p. 101…ing pardoneth a gentleman for ſome mur…er committed, yet cōdemneth him in great …ines. Sith then the pardon, wherby the capitall paine is converted into pecuni…ry, and ſo is no full pardon, but a diminution of pain, it manifeſtly appeareth that our adverſaries doe hold that the pardon which God graunteth vsus is no full or free pardon. Hereto come their words. That God doth freely remit the fault but not the pain: the eternal pain, but not the temporal: for he that freely forgiveth his debtour the one part of his debt, but not all, cannot be ſaid freely to giuegive or acquite the whole debt. Neither can the pardon be ſaid to be ful when there is a neceſſity impoſed vponupon the debtor to pay or ſuffer puniſhment for the ſinne, be it in the whole, or in a part.

11 Herein alſo appeareth the folly of their diſtinctiō between the fault and the paine. The Frier ſaith,Pag. 75. that the ſin bringeth with it two things, A faul… and a paine. Had this good man beene p. 102perfect in his natural language, the abſurdity of his principle had been apparant: for the word Culpa, or fault in his language ſignifieth ſinne; witneſſe the Prieſts words whē in his Maſſe lie beateth his breſt and ſaith, Mea culpa, it is my ſin: alſo Iacobs wordes to Laban for what ſinne of mine? Gen. 13.36Gen 13:36What fault hauehave I committed? And the like throughout all the holy ſcripture. Now let the reader iudg… whether the fryer had dined when hee writ or no; when he ſaith that ſin bringeth with it the fault, that is to ſay ſin.

The examination of the diſtinction between pain and fault.VponUpon this worthy diſtinction betweene the paine and the fault is Purgatory grounded: and this pinne once pluckt out the whole frame falleth out of ioint. They ſay then that God doth indeed acquit vsus of all the fault, but not of al the paine. A ſaying not only vniuſt but even incompatible.

1 The vniuſtneſſe hereof is evidēt: for no man is iuſtly puniſhed but for his fault: and the fault taken away the offender is no longer guilty: and being p. 103no longer guilty, he cannot iuſtly bee puniſhed. Theſe Doctors therefore do blemiſh & dry vp the righteouſneſſe of God.

2 The Incompatibility hereof is likewiſe manifeſt, In that they ſay God doth forgiue vsus all our offences: yet puniſheth them in a burning fire: both to pardon and yet to puniſh one ſelfe offence, are matters incompatible. And when we forgiue our neighbour all his offences againſt vsus we vſe not to ſay, I forgiue thee the fault, yet wil I puniſh thee: or I acquit thee of thy debt, yet ſhalt thou pay me. But as ſaith Tertullian in his fifth booke of baptiſme, Exemp to reatu, eximitur poena.

3 Againe ſith our ſinnes be debtes to the Iuſtice of God, as Ieſus Chriſt witneſſeth where he teacheth vsus to ſay Forgiue vsus our debts, of which debts the payment was paine & ſatisfaction, ſhal we not ſin even againſt common ſenſe, if we affirme that God forgiveth al the debt, but not all the payment? Thus do… p. 104our Maſters ſhadow vsus forth Chimeraes and monſters in the aire.

4 Let vsus proceed. How is it poſſible that by the death of Ieſus Chriſt we ſhould be purged, quit, and delivered from all our treſpaſſes, but not from the puniſhment due to our treſpaſſes Conſidering that he did not otherwiſe beare our ſins and offences, but by bearing the paine due to them: & if he did beare the paine, did he not beare it to the end to diſcharge vsus from it? Si tulit, abſtulit. He hath borne our infirmities & carryed our ſorrowes, ſaith Eſay 53.4. To what end? Even to diſcharge vsus from them. And this is it that S. Auſtin ſaith in his 37 ſermon vponupon the words of the Lord. Ieſus Chriſt taking vponupon him the puniſhment but not the ſinne, hath aboliſhed both the ſinne and the puniſhment.

5 Throughout all this diſcourſe this is to be noted, that all our ſpeech concerneth ſuch paines as are paimēts, redemptions and ſatisfactions to the iuſtice of God: for theſe our Doctours do tearme Purgatory a paymēt & ſatiſfaction to the Iuſtice of God: Theſe be the puniſhments which we ſay to be in compatible with a full pardon. There is an other kinde of puniſhment which is tearmed caſtigatory, and this is inflicted for amendment of the ſinner, and hath great affinity with the full pardon: for God doth chaſtiſe his children, even after he hath pardoned them. Such chaſtiſements are not payments and ſatiſfactions to content the Iuſtice of God, but fatherly corrections to bring the ſinner to amendment. They are not executions of his iuſtice, but teſtimonies of his fatherly louelove & care: not woūds but ſalues: and theſe can in no wiſe concurre with the tormenrs of Purgatory, wherein it is ſaid that the ſoules are already iuſt and can amend no more. As therefore we vſe to ſtrike a man fallen into an Apoplexy, not to get any ſatiſfactiō at his hands, but to awaken him: ſo God ſmiteth his children, when they ſleep in their ſinnes, to make them feel p. 106their negligence. He that otherwiſe interpreteth the afflictions that God ſendeth and taketh them not for corrections, health ſome to his ſoule, but for ſatisfactions neceſſary to the iuſtice of God, he maketh his afflictions bitter, & dippeth their edges in gall, taking from them the ſpirituall conſolations, glory and ioy, that ſupporteth the children of God in this combat. Neceſſitie is a miſerable conſolation, It hardneth the ſore, but healeth it not: It raiſeth the courage againſt the paine, but aſſwageth it not. For what mitigation is it to the afflicted to tell him that his ſore is paſt cure: and that of neceſſitie hee muſt ſatisfie the iuſtice of God? Or how could S. Paule hauehave ſo boaſted of his tribulations, had hee beleeued they had beene payments which God did exact of him for his ſinnes? This doctrine being ſo healthfull, ſo full of conſolation, and ſo evidently laid downe in the holy Scripture, namely that God chaſtiſeth vsus for our amendment, yet this frier p. 107Minor with a deſperate preſumptiō dareth avouch it to be a reaſon forged in our owne braine without the word of God, without autoritie,Pag. 78. and without reaſon. Herevpon therefore let vsus heare the word of God herein. The Apoſtle to the Hebrews, cap. 12. ſaith, God chaſtneth vsus for our profit, to the end we may be partakers of his holineſſe. Againe, Diſcipline bringeth the quiet fruit of righteouſneſſe to thoſe that are exerciſed therein. How often doth God ſay that he chaſtneth thoſe whom he loveth.Apoc. 3.19 Heb. 12.6. Iob 5.17. Prov. 3.11.Rev 3:19Heb 12:6Job 5:17Prov 3:11 David in the 119. Pſalme confeſſeth that before he was afflicted he went a ſtray, but after his afflictions he kept the commandements of God. And againe, It is good for mee that I hauehave beene afflicted, that I may learne thy Statuts. 2. Chro. 332 Chr 33Was not Manaſſes for his converſion endebted to his captivitie? And are not we for Davids Pſalmes endebted to Saul and Abſalon? For the building of the Church of God in our daies, are not we endebted to the Martyrdome and torments that our fathers p. 108endured for the Goſpell? By the word of God and experience we finde other ends of our afflictions then ſatiſfaction and redemption to the iuſtice of God. Therefore ſaith Chryſoſtome in his Homely of confeſſion & pennance, that God puniſheth vsus not for the ſinnes paſt, Non exigens ſupplicium de peccatis ſed ad futura nos corrigensbut correcteth vsus for that that is to come. Here doe our adverſaries rouſe themſelues and ſeeke all meanes to vnderprop their ſo ruinous a cauſe, and to perſwade that to pardon a ſinne, & yet to puniſh it with ſatisfactory paines: to acquit a debt and yet to make the debter pay it are things compatible, & ſuch as doe well agree. This doth the Frier proue by a Theologicall reaſon. Among all the workes of God [ſaith he] doe equally ſhine his mercy and his iuſtice: a propoſitiō that beareth many exceptions.Pag. 75. As in the puniſhment of Divels, we find ſoveraign iuſtice without mercy. And God doth often miniſter the one without the other, as himſelf ſaith in the Epiſtle of S. Iames, cap. 2. There p. 109ſhall be iudgement mercileſse to him that ſheweth no mercy. Only in the worke of redemption is this propoſition true: his mind is, that in the Iuſtification of a ſinner Gods mercy ſhould be diſplaied in conferring vntounto him the firſt grace and remiſſion of eternall paines. And to giuegive ſome way to his iuſtice, he will hauehave it to take ſome ſatisfaction of the ſinner by puniſhing him with temporall paines as well in this life as in Purgatory. Wherein I beſeech the Reader to conſider the nature of the vntruth, which conſiſteth in wrangling and iarring with his owne principles. The frier ſaid that among al the works of God his mercy & his iuſtice did ſhine equally: but here he maketh them altogether vnequall: In that mercy revealeth her ſelfe in pardoning an infinite paine, but iuſtice ſheweth herſelfe in making thē ſuffer temporall puniſhments, which nevertheleſſe may be abridged and redeemed by ſome faſts, and ſlight offerings made by the ſurvivers for the p. 110dead. Was it meete to ſeeke place for the iuſtice of God where wee might abaſe it ſo low, and diſhonor it in paying it in ſuch baſe coine and clipped mony… Even this might ſerue for an evident and moſt mightie teſtimony to the truth, if wee proue that according to our beliefe, gathered out of the word of God, the Iuſtice of God and his mercy doe equally ſhine in the worke of our redemption & are likewiſe infinit. For God hath ſhewed himſelfe infinitly iuſt in accepting at the hands of our pledge and redeemer Ieſus Chriſt a ſufficient price for all our offences: alſo infinitly mercifull, in allowing to vsus this payment, as made in our name. His wiſdome hath vnited things which otherwiſe ſeemed hardly to agree: having found a meanes to puniſh all our ſins, and withall to forgiue them all, by giving to vsus his ſon, the obiect of his iuſtice, for an argument and matter of his mercy. But to pardon a man all his ſins and yet to make the ſame man to beare p. 111one part of the deſerved puniſhment for ſatisfactiō for the ſame, are matters contradictory. The fire of Helie ſpeaketh no better to the purpoſe. Adam [ſaith he] had pardon for his ſinne, and yet both he and his poſterity hauehave incurred many calamities. 1. Hereto we do anſwere, that to no ende hee here commeth in with the paines and ſorrowes that are cōmon to all men, ſith that in this place wee deale only with puniſhments proper to the children of God. 2. He deceiveth himſelfe in thinking that the evils and paines for al men are puniſhments for the ſinne of Adam. For they are puniſhmēts becauſe men do perſiſt in the ſin of Adam. God never puniſheth one man for another mans ſin. The child ſhall not beare the iniquity of his father, ſaith Ezechiell. 18.20. True it is that ſo manie Calamities had never befallen mākind, had not Adam ſinned: but yet this ſtā deth ever firme, That God never puniſheth any before they hauehave throughly deſerved it. 3. He preſuppoſeth that which is p. 112falſe and yet in queſtion: namely that the paines whereto the faithful be ſubiected by the ſin of Adam, be ſatisfactions, payments and redemptions to the Iuſtice of God. For of this kinde of paines do we now entreat, becauſe they make Purgatory to be of this nature. We ſay then that al theſe evils, labours, diſeaſes, yea even death it ſelfe, do alter their nature in the faithfull: and of evils become medicines. Of ſatisfactorie pains they are made healthſome exerciſes to the ſoule: God by the wounds of the body healeth the woundes of the ſoule: even in like manner as a triakle compoſed of venimous Ingrediences, yet tempered by a skilfull Phyſition becommeth a very healthſome preſervatiue. The like do we ſay of the death of the faithfull. It reſembleth the paſſage over the red ſea, where Gods enemies are ſwallowed vp: but his children doe finde way to the promiſed inheritance. Farthermore if it be a puniſhment to ſatisfie the iuſtice of God wherfore do p. 113the faithful expect it with Ioie, and in their deſires even haſten the comming of it, as did the Apoſtle S. Paule. Phil. 1.13.

Beſides theſe reaſons they alleadge many examples as of Mary, Moſes, David who were puniſhed after their offences were forgiven. Namely David whoſe example they do vrge: 2. Sam. 12. Where God having forgiven him his ſinne, ſaid nevertheleſſe vntounto him, The ſword ſhall not depart from thy houſe, becauſe thou haſt deſpiſed me. Againe, Becauſe thou haſt given the Lordes enemies cauſe to blaſpheme his name, thy childe ſhall die. There is not ſay they, to the end thou ſhouldeſt not cauſe to blaſpheme. Likewiſe in the 7. of Micheas: I will beare the wrath of the Lorde, becauſe I hauehave ſinned againſt him: wherein their iudgement fayleth them: for they labour to proue that which we do grant. Who denieth but that the ſins of the faithfull are the efficient cauſes of the chaſtiſementes that God layeth vponupon them? And that they p. 114fall vponupon them becauſe they hauehave ſinned? But our controverſie dependeth not vponupon the efficient cauſe but vpō the finall. They ſay that it is to the end that Gods iuſtice may be ſatisfied by the puniſhment of the ſinne: we ſay that it is to the end A ſinner may amend. They will hauehave it. That God puniſheth as a iuſt iudge: we that he puniſheth vsus as a loving father: not to exerciſe his Iuſtice, but correct our vnrighteouſneſſe: for as for the ſatisfaction due to his Iuſtice, the merits of Jeſus Chriſt are a ſufficient ſatisfaction. The father that puniſheth his children to take ſatisfaction, putteth of his naturall affections & correcteth them, not for their amendment, but to ſatisfie his owne content. Now if this bee an Inhumane iuſtice in a father, what ſhall wee thinke of our heavenly father who is bounty it ſelfe? And who in his worde aſſureth vsus that albeit the mother ſhoulde forſake the fruit of her wombe, yet will hee never forſake vsus? Never ſhall wee ſerue God p. 115with a filial obedience, vnleſſe we bee fully perſwaded of his fatherly louelove toward vsus. The Fryer alleadgeth yet two examples more,Pag. 76. yet both falſe according to his cuſtome. The one in the 14. of Numbers, where God having forgiven his people their ſin, doth nevertheleſſe depriue them from entring into the land of promiſe: for by the 4. of the Apoſtle to the Hebrewes it appeareth that euen they that were excluded frō the land of promiſe, were alſo ſhut out out of the caeleſtiall reſt. The pardon therefore that God graunted, was only the grant of Moſes petition, who deſired God that he would not vtterly root out the people of Iſraell. But heare we are not in hand with any ſuch kinde of pardō. In an other place he produceth the example of Baptiſme and ſaith in Baptiſme God pardoneth Original ſin, but not the paines thereof, as ſubiection to death, the fire of concupiſcence, with other calamities. Concerning the death of the faithfull we hauehave ſpoken p. 116before and proved that it is no calamity vntounto them,Pag. 100. The Counſell of Trent Seſ. 5. ſaith that Paul calleth cōcupiſcence a ſinne, but it is no ſinneneither any ſatisfaction to the Iuſtice of God. And as for the fire of concupiſcence, the frier is miſtaken, in bringing that for an example of the puniſhment for ſin, which in it ſelfe is a ſinne and in the law forbidden.

This maine thus overthrown which made the body and principal of our adverſaries reaſons, let vsus now thruſt forward and yeelde the truth an abſolute victorie.

12 God commanding vsus to pray that he would forgiue vsus our treſpaſses, as we forgiue them that treſpaſſe againſt vsus, ſheweth that wee are to attend from him forgiueneſſe in like manner as hee willeth vsus to forgiue our neighbours, that is to ſay, without revenging our ſelues, or taking any ſatisfaction or amends in all or in part. After therefore that hee hath forgiven vsus all our offences, as S. Paule witneſſeth, ſhall hee yet draw one payment out of ſo tedious & burning a fire?

p. 11713 Farther yet to vrge this matter preſuppoſing that there is a purgatory, I demand whether Ieſus Chriſt doth in heaven intercede for the ſoules there tormented,Rom. 8.27.Rom 8:27 and pray for their deliverance: for S. Paul teacheth vsus that Ieſus Chriſt ſitteth at the right hand of God making interceſsion for vsus. Dare they ſay that he intercedeth no more for thoſe ſouls, and that in their behalfes he hath given over the office of a mediatour? But if he pray for them, no doubt but God heareth him,Iohn. 11.22John 11:22 and ſo they come forth at his interceſſion: to what ende then do now ſerue thoſe offerings and ſuffrages of the liuing, with the Popes Indulgences, but to that which Ieſus Chriſt hath already done?

14 Againe ſith the death of Ieſus Chriſt is ſufficient to redeeme vsus, even out of Purgatory, why may it not ſerue to that vſe? Ieſus Chriſt hauing paid all the paine and penaltie that we did owe will not God receaue this payment & ranſome for ſo much as it is worth? p. 118God who ſaved vsus when wee were his enemies, envieth not our good, neither abateth any part of the price of the death of his ſonne neither will hee ever permit that Ieſus Chriſt hauing paid enough wholly to ſatisfie his iuſtice and to exempt vsus from Purgatory, that in this caſe the benefit of his ſonne ſhould be ſhortned vntounto vsus. Alſo the Apoſtle to the Hebrewes, cap. 7. v. 15. ſaith, He is able perfectly to ſaue them that come to God by him, ſeeing hee ever liveth to make interceſsion for them. If hee then can perfectly ſaue vsus, why will hee not doe it? and being able fully to acquit vsus towards God, ſhall his power to doe it be greater then his willingneſſe? Can he be content to ſee his brethren, his members, his ſpouſe for one ſinne tormented ſeaven yeares in a fire like to that of hell? To ſuch forcible reaſons my adverſaries doe anſwer very coldly, or rather not at all. For they anſwere themſelues, not my obiections: They labour to ſhew how our ſatisfactions p. 119and the paines of their Purgatory may no way derogatfrō the merits of Ieſus Chriſt: but they anſwer nothing to my demand; what the reaſon is that Ieſus Chriſt hauing paid enough wholly to ſatisfie the Iuſtice of God & to exempt vsus from Purgatory, they will not ſuffer that his benefite ſhould ſtead vsus ſo much? Yet doe we ſhew them that they doe not only fly, but alſo in flying doe blaſpheame, blemiſh the brightneſſe, and curtal the perfection of the merits and ſatisfaction of Ieſus Chriſt.

Then ſay they that the merit of Ieſus Chriſt is indeed ſufficient: but it muſt be applied vntounto vsus, and that cannot be but by meanes: then among other meanes they come in with our ſatisfactions and paines, and the tormēts of Purgatory. 1. Hereto wee ſay,Rom. 10.17 1. Cor 10. Gal. 3.27. Epheſ. 3.17Rom 10:171 Cor 10Gal 3:27Eph 3:17 that it belongeth to the word of God and not to them to preſcribe vntounto vsus the means to enioy the benefit of Ieſus Chriſt: and the meanes that that doth ſet vsus down is faith, the word, and the ſacraments: but p. 120but in no wiſe any roaſting of ſouls, of any fire after this life. 2. Next let any man of vnderſtanding bee iudge whether the meanes to enioy the benefit of Ieſus Chriſt, ought to bee contrary to the benefit it ſelfe: The meanes of taking profit by phyſicke conſiſteth not in taking of poiſon: The meanes to enioy the light of the ſunne reſteth not in ſhutting vp the windows of the houſe or the windowes of the body, that is the eies. Sith therefore that the benefit of Ieſus Chriſt and his ſatisfaction is the ſoveraigne pledge of the mercy o… God: what likelihood is there that the meanes to enioy it can conſiſt in the execution of the iuſtice of God? An… ſith the ſatisfaction of Ieſus Chriſt i… our acquittance towards God: what appearance is there that the meanes to attaine to it, can reſt in forcing vsus to pay, and tormenting vsus in a fire ſome hundreds or thouſands of yeares? Wee are not to omit that the meanes to apprehend the grace offered vntounto vsus in Ieſu… p. 121Chriſt ought to be actiue and tending to the enioying thereof, and not a paſſion or torment. 4. That the meanes to apply to our ſelues, or to apprehend a thing ought to be of another kind then the thing apprehended or applied: as we cannot apply one medicine by another; one plaiſter by another: or the ſatisfaction of Ieſus Chriſt by any other ſatisfaction. To all this our adverſaries hauehave not a word, and doe as meanely acquit themſelues as before they did licentiouſly triumph.

Thus do theſe bellowes of the fire of Purgatory, theſe his holyneſſe factors, chatter about the benefit of Ieſus Chriſt with craft and ſubtilty, and pleaſantly ſeeke to colour their fact, and ſweenten the ſuperficies with poyſon: for at the ſhutting vp of all they doe abaſe and bring to naught the benefit of Ieſus Chriſt. And indeede in the fire of Helie it is ſaid that this principle That Ieſus Chriſt hath wholy ſatisfied, The fire of Helie, p. 75maketh men careleſſe. They alſo affirme that p. 122man can ſatisfie God Ex Condigno that is to ſay,Dem. Soto diſp. 2. queſt. 2. Art. 3. in 4 ſententiarum, Nauar. Notab. 22. Num. 10. de Iubileo.Num 10 by equipollēt ſatisfactions, & that not for themſelues only, but alſo for others: as diverſe of them do teach. Bellarmine hee goeth farther: for in his firſt book of Purgatory, cap. 10. he ſaith that men are their owne redeemers, & do themſelues redeeme their ſins. Yea he proceedeth ſo farre that he will acknowledge no other actuall or reall ſatisfactions but our owne: for he houldeth that the ſatisfactiō of Ieſus Chriſt ſerveth only to make ours of force: and therefore S. Paule tolde vsus an vntruth when he ſaid that Ieſus Chriſt gaue himſelfe a ranſome for vsus; 1. Tim. 2.1 Tim 2for he maketh vsus only to pay the ranſome, and giveth price and waight to our ſatisfactions. But theſe principles doe we deny & deteſt, as newe Articles of faith forged without any teſtimony of the word of God, as the Croſſe of the croſſe of Ieſus Chriſt, and an alter built out of the ruines of the goſpell wherevpon to erect and advance humane ſatisfactions. p. 123Man cannot attribute to himſelfe anie part of his rāſom, neither ſhare out this glory between Ieſus Chriſt & the ſinner without blemiſhing of Ieſus Chriſt, plucking him from his croſſe and treading vnderunder foot the blood of the covenant, the only price of our redemptiō. There is no ſalvation in any other, ſaith S. Peter. And Hebrews 10. With one offering hath he for ever conſecrated them that are ſanctified. Againe, We hauehave one God and one mediatour betweene God & mā, which is the man Ieſus Chriſt who gaue himſelfe a ranſome for vsus, ſaith S. Paul. 1. Tim. 2.5.6. howe then dare our adverſaries ſay that ſinfull man is a redeemer of himſelfe:Bellar. lib. 1. Indulg. c. 4. or that the ſaints by their ſuperabundant ſatisfactions are by any means our Redeemers, as Bellarmine ſaith? Our enemies doe yet bring vsus one plaiſter more to lay vponupon the wound that they hauehave made in the benefit of Ieſus Chriſt. But it is a plaiſter without ointment, beſides they lay it beſides the wound. They ſay that the vertue of our p. 124ſatisfactions [whereof Purgatorie is one] doth depend vponupon the ſatisfactiōs of Jeſus Chriſt. It is he that maketh our torments to be of any valew: it is the grace and mercy of God that maketh vsus to ſatisfie: what ſhall we ſay to this? Or rather what ſhal we not ſay? for the mockery togither with the abſurditie is to evident. They ſay that Jeſus Chriſt giveth vsus power to pay a debt, which himſelfe hath already paid to the full, and to ſatisfie for that which is already acquited: who cā without laughing imagine, or rather who would not ſpite that a ſurety, who hath ſet a priſoner at liberty by paying his debt for him, ſhould after make him pay to the ſame creditor the ſame debt that him hath already paid: yea & which is more: that the ſame ſecond payment ſhoulde be accompted a grace and favour? who could ever hauehave thought that the pains and torments of Purgatory had beene counted among the graces of Ieſus Chriſt? But ſay they, it is a grace to giuegive p. 125power to the creature to ſatisfie of him ſelfe that is to ſay, to beare the puniſhment of his owne ſin. Let vsus learne; for this is a new kind of beneficence, A criminall perſon ſhal hereafter commend the bounty of his iudge, who after hee hath freely forgiven him, ſhall of his grace and ſuperabundant mercy, cauſe him to bee whipped about the towne, and to pay exceſſiue amends, that ſo he may hauehave the honor to ſatisfie for himſelfe. Now if Purgatory bee a grace of God, why doth the Pope come with his Indulgences, vniuſtly officious, to diminiſh this grace? Againe, if it be a favour or a grace that God granteth to the creature to ſatisfie for himſelfe, the damned ſhall be his favorites, whom he will make to pay to the full. Doe we nowe diſpute with men? You ſeraphicall doctors, your much knowledge maketh you madde. S. Iohn Baptiſt ſaid that of ſtones God could raiſe vp children vntounto Abraham: but theſe men wil bring the children of Abraham to be ſtones, inſenſible p. 126and brutiſh.The falſehood of the frier, p. 79. Thus do theſe our Maſters abuſe our ſimplicity. To fill vp the whole meaſure of abuſe, the Fryer to this purpoſe citeth a paſſage out of the 52. of Eſay, ſaying. I will praiſe thee O Lord for thou art diſpleaſed with me. Let all the iniuries that they lay vponupon me be true if throughout the whole chapter there be one word to that purpoſe: but with him ſuch falſhoode is ordinary. Yea and were this place true, yet maketh it nothing againſt vsus, who confeſſe that God is to be praiſed and lauded for his chaſtiſements, wherewith he correcteth and amendeth vsus. But what correſpondēce hath this with Purgatory, where none can amend? And ſo let this bee ſpoken in anſwere to all other like paſſages.

This is the queſtion whervpon him ſelfe doth in ſome ſort make me an honorable amends. For in our conference having often ſaid and ſtiffe and ſto…tlie affirmed that Ieſus Chriſt had not ſatiſfied, but for ſo much as we were not able p. 127to ſatisfie; for now he denieth it and ſo ſeemeth as if he would entreat Ieſus Chriſt more favorably; wherein in ſundry ſorts he wrongeth himſelfe: for firſt he ſheweth to thoſe that hauehave been his aſſiſtants and are not altogither forget full, that corrupt meaning is with him turned to a habitude; and even growne into a complexion. Then diſadvowing this principle he contradicteth the auctor of the fire of Helie, who mainetaineth it and himſelfe alſo: for in an other place he ſpeaketh the ſame thing almoſt in the ſame tearmes. The fire of Helie page 69. ſaith thus.This which he addeth is a ſlander for wee ſay not ſo. Bellarm. de Purgat. lib. 1. cap. 10. pag. 78. If Ieſus Chriſt hath ſatisfied for all the faults and puniſhments, [ſo as for our parts there is no more to do] why then after the offence rem…ted do we endure ſo much evill? And this he ſpeaketh from Bellarmine. Si Chriſtus ſatisfie it pro omni …ulpa, cur poſt remiſsam culpam tam multa mala patimur? The Frier alſo ſaith, That for that part for the which we can ſatisfie the divine Iuſtice, our Lord hath not otherwiſe ſatisfied p. 128but in applyed to vsus his merites, by the which our ſatisfactions doe ſupply that temporall paine: but he giveth vsus power to ſatisfie: and to giuegive a man power to beare the deſerued puniſhment, and to make the ſatisfaction to be of force, implyeth not to ſatisfie or to be puniſhed for him. But the Friers memory faileth him: much more his reſpect to the word of God, in that he endevoureth to frame vsus new articles of faith, yea which is more, even in that that is of greateſt importance, and is as it were the ſoule and principall part of Religion, without any auctority of the holy ſcriptures: ſaying that Ieſus Chriſt did not otherwiſe ſatisfie for temporal puniſhment, that is Purgatory, but by applying to vsus his merits, whereby wee do ſatisfie.

Thus much for the agreement of Purgatory and mans ſatisfactions with the merits of Ieſus Chriſt: from which argument before I depart I cannot forbeare but muſt of neceſſity propounde p. 129one excellent note that Cardinal Bellarmine ſetteth downe in his booke De poenitentia where he laboureth to ſhewe that the ſinnes committed before baptiſme are redeemed by the blood of Ieſus Chriſt without our ſatisfactions:Bellarm. de poenitent. lib 4. cap. 10. but the ſinnes after baptiſme are redeemed by our owne ſatisfactions. He ſaith, that S. Iohn the Evangeliſt inſtructing a yong man, who after baptiſme had committed many Ryots, he exhorted him to faſting and to praier, as ſaith Euſebius. And herevpon the Cardinall ſetteth downe this note.Euſeb. Hiſt. Eccl. l. 3. c. 17Sir 50:3 Iohannes non id precepit quod luther aniſolent, vt Chriſti ſanguine peccata ſua purgata eſſe certò crederet, ſed preces & Ieiunia indixit: that is, S. Iohn commanded him not that which the Lutherans doe vſe to command: that is, that hee ſhould certainely beleeue that his ſinnes were purged by the blood of Ieſus Chriſt: but he enioyned him to faſting and praier. In this regard then are wee called Lutherans and Heretickes. Thus alſo ſhall the Apoſtle himſelfe be foūd p. 130a Lutheran and worthy the Inquiſitiō, becauſe he ſaith,1. Ioh. 1.7.1 John 1:7 The blood of Ieſus Chriſt purgeth vsus from all ſinnes: for he writ to the faithful and to the baptized, and to thoſe whom hee calleth his children. Theſe our Maſters matters thus diſcovered, and themſelues convict of prophaning the merits of Ieſus Chriſt: to be revēged they vſe this recrimination. The Frier ſaith that We doe ſo aſsure the ſoules in this blood, Pag. 91. A ſlander,that the only remembrance of baptiſme once received, is a remedy against all ſinne, without need of any other matter. A ſlander forged in the ſhop of the father of Lyes▪ as is alſo the ſame which the fire of Helie chargeth vsus withall: namely that It is enough that Ieſus Chriſt ſuffered, 62. A ſlander.and ſo for our parts we need do nothing: and herevpon they heap vp many paſſages & proofes for the neceſſity of pennance and good works: but all in vaine, conſidering wee beleeue nothing of that they accuſe vsus of, but do affirme that the only way to life is to obey the commandements of p. 131God: It is neceſſary that we heare his word, and obey him: that we repent vsus of our ſinnes and convert vntounto God: That we ſubdue the fleſh, and quench the heate of the concupiſcence therof: that we ſuffer with Ieſus Chriſt and for Ieſus Chriſt, to the end we may be glorified with Ieſus Chriſt. For albeit our paines and good workes bee no ſufficient price to purchaſe ſalvation, yet are they neceſſary for the attaining thereto. In that we extoll the excellencie of the ſatisfaction of Ieſus Chriſt, we doe it not to make vsus negligent, in good workes: but to invite and ſtirre vsus vp to louelove God and to acknowledge his graces: God is not good to vsus to the end we ſhould be wicked to him. His benefits are to vsus as bonds. Ieſus Chriſt is vntounto vsus not only matter to hope well, but alſo a rule to liue well. If he hauehave bought vsus, it is to the end we ſhould be his, and how his by ſeruing the divell? The paſcall Lambe muſt be all eaten, for Ieſus Chriſt cannot bee divided: wee cannot p. 132participate in the fruit of his death if we be not made conformable to his reſurrection by newneſſe of life: neither can we enioy his promiſes vnleſſe wee keepe his commandements. And there fore ſaith David, Pſal. 130.Ps 130There is forgiueneſſe with thee that thou maist be feared. There by ſhewing vsus that the mercy of God towards vsus muſt be by vsus accompanied with his feare. According to this Franciſcans doctrin David ſhould hauehave ſaid There is no full forgiueneſse with thee that thou maiſt be feared. He thē that of Gods mercy ſhall make an exemption from wel doing, or ſhal put of his amendmēt from day today, thinking that it is not yet time to become an honeſt man, wil find himſelfe deceaved: for repentance is a guift of God which hee giueth not to ſcorners: And ordinarily ſuch as ſeek to reſerue to God the laſt part of their daies and as it were the lees and dreggs of their liues are ſurpriſed by death before they attaine thereto: as being a matter iuſt and equall that they ſhould p. 133hauehave no portion in God, who did ſo vnequally divide with him.

In the meane time to heare theſe men diſpute of the neceſſitie of good workes, you would thinke them to bee ſaints or pettie Gods, and our Church to be a harbour to all wickedneſſe: and a ſchoole of exceſſe: as if ſinne were a matter lawfull among vsus. Indeed to our great griefe we confeſſe that wee hauehave but over many bad examples among vsus. We could earneſtly wiſh that as the high Prieſt diſrobed himſelfe at the entring into the holy place; ſo that every of vsus could put of his olde ſinnes and rellicks of wickedneſſe at the entry into the Church of God: but the perverſitie of this age together with the contagion and haunt that wee hold with ſuch as be yet out of the Church doe corrupt the manners of many: yet dare I ſay thus much, that among vsus you ſhall find more examples of charitie, of ſobrietie, and of diligent reading the word of God then among our adverſaries: p. 134that the pillars of the Church of Rome are more polluted then the pauement of ours: that our ſpend thrifts are more tollerable then the ſobrietie of thoſe that reproue vsus: that our vices are evē vertues in regard of the riotous exceſſe of the Roman Prelats. The murderers of Kings were not of our flocke. Vices and ſinnes againſt nature hauehave no place among vsus. Trading and Pride hauehave in the Court of Rome put of the habit of vices and are now accompted for honeſt carriage, activitie and ordinary occupation ietting vp and downe in the cloake of of diſcretion and wiſedome.Bern. ſer. 33 ſuper Cant. Miniſtri Chriſti ſunt & ſerviunt Antichriſto. Inde is que vides quotidie Meretricius nitor &c inteſtina & inſanab. eſt plaga Eccleſiae. Hereof read the complaints of Petrarch in his Epiſtles and ſonnets. The Epigrams of Zanazarus: the complaints of S^t. Bernard, who tearmeth the traine of the Court of Rome, the traine of the whore of Babylon and of Antichriſt. And after all this muſt theſe people with a Romiſh Catholike zeale, come and preach to vsus the neceſſitie of good p. 135workes and complaine that wee open …he gate to all vice, Faelicia ſaecula quaevos …oribus opponunt, habeas iam Roma pu…orem.

But what if we ſhall proue that the …octrine of the Church of Rome is a …octrine of Licentiouſneſſe, and open…th vntounto men a large gate to eſcape at. …ow much people feeling the approch …f the Iubile do emboldē thēſelues vn…er the aſſurance of plenary pardon? …hat a gate of licētiouſnes do they opē …o the rich, who aſſure thēſelus that by …iving to the Church after their deaths …hey may hauehave maſſes enough ſong for …hem and ſo abridge the paines of Pur…atory? And doth not the cuſtome of …uying other mens praiers make a man …egligent in praying for himſelfe? Yea …nd which is more, by enioining the ſin …er for his penance to faſt and pray do …hey not make that a puniſhmēt which …ught to be a conſolation? Alſo when …hey make but ſeaven mortal ſinnes, cal…ing the reſt venial and eaſie ſins, ſuch p. 136as may be blotted out with an Aue o… a little holy water, do they not entertaine the ſinner in wickednes: and ſow cuſhions vnderunder his elbowes to lul him the faſter a ſleepe in his vice? Or terrifying the conſciences with the feare o… Purgatory do they not therby corrupt piety vnderunder the colour of eſtabliſhing it? Making it not a filiall and voluntary obedience, but a ſervile feare? Led o… not for the louelove of God but for fear o… puniſhment: not for hate to the ſin, bu… for terror of the torment.Rom. 12.Rom 12 The Apoſtl… exhorteth vsus by the mercies of God to conſecrate and offer our ſelues to God yet not for fear of his iuſtice. Propoū … to the ſinner the louelove and excellenci… of the ſon of God; ſhewing him that i… was our ſin that crucified him: that o… offences are the very nailes that pie… ced him; what is there of greater for… to plant in his hart both a louelove of Ieſu… Chriſt, and a hatred of ſin, which wa… the cauſe of the torments of the ſon o… God? Eſpecially when he ſhal conſide… p. 137that by this death himſelfe ſhal obtaine …ife, that from a bondman of Satan, he is bought to bee the ſonne of God: alſo that in beleeving in him he ſhal not periſh, but hauehave life everlaſting. Shal hee not feele himſelfe moved to louelove God and in acknowledgement of ſo great a grace to conſecrate himſelfe to God, and after the rule of his worde to …ſpire to the reward that God hath pitched him at the end of his courſe? theſe men therefore by their traficke doe but ſubvert religion, and in the fire of Purgatory, in liew of true piety, forge an …dea and fantaſtical forme of the feare of God.

15 The ſame fire blaſteth and aba…eth the mercy of God, as not pardo…ing vsus at the full; ſith our ſelues muſt …n a fire beare part of the puniſhment. Wherefore ſhall we limit the mercies of God in matters wherein hee will bee pleaſed and glorified by doing vsus good?

16 The iuſtice of God is likewiſe …iolated therein, in that they make it to p. 138exact two payments for one debt. The firſt which it receaved of Ieſus Chriſt, and was ſufficient for all the puniſhments due to our ſinnes: what intereſt therefore hauehave theſe people, that they are ſo willing to enter into this fire a… the charge of the glory of God, who… could be content freely to pardon th… through Ieſus Chriſt?

17 Againe, every payment and ſatisfaction that is acceptable to Go… muſt be voluntary, and not forced, otherwiſe he accepteth it not: But th… paine of Purgatory [ſay our people] … vntounto thoſe, that hauehave not ſufficient… ſatisfied in this life, inevitable: and whether they will or no, they muſt of nec… ſitie paſſe that way. Then is it not a pa… ment acceptable with God. And albe… theſe men ſay that the poore ſoules d… patiently beare thoſe paines, yet c… we hardly beleeue but that they had other preſently be in Paradice, then to … bide a thouſand or two thouſand yea… broiling in a fire.

p. 13918 Hereof ariſeth another reaſon, namely that thoſe ſoules do not ſatisfie God: but that God rather ſatisfieth him ſelfe in puniſhing them againſt their wills.

19 By the ſame doctrine alſo the conſciences are in perpetuall torment through the apprehenſion of this fire: for what would not we giuegive to avoid a fire of an houre long? how much more if it ſhould laſt a monethmonth? Yet what were this in regard of many hundreds and thouſands of yeares: and that in a fire as hot as the fire of of hell, ſaith our frier?Ioh. 14.27.John 14:27 where is that peace promiſed by Ieſus Chriſt? or how in our death ſhall we hauehave theſe effects of the ſpirit of God dwelling in the hearts of the faithfull, namely ioy and peace as ſaith Saint Paul. Galat. 5.22.

My adverſaries doe contradict thē ſelues in their anſwers, which indeed are no anſwers but recriminations.Pag. 106. A ſlaunder The frier ſaith that we doe preach liberty of conſcience, without apprehenſion of p. 140the iudgements of God, which is falſe and ſlanderous. Wee preach neither libertie nor licentiouſneſſe, but peace of conſcience to ſuch as repent & beleeue in Ieſus Chriſt: but to the impenitent we denounce the iudgements of God. Thus this frier accuſeth vsus of flattering and lulling mens conſciences aſleepe: But the fire of Helie contrariwiſe accuſeth vsus of holding them in torment, becauſe we account all ſinnes, both mortall and veniall, equall. Whereto I anſwer that albeit wee ſhould hold thoſe which they tearme veniall equall with the mortall, yet in as much as we teach, that both mortall and veniall are forgiven by Ieſus Chriſt,A ſlaunder wee doe no whit aſtoniſh the conſciences. But in truth it is a ſlander of our adverſaries. Wee acknowledge the inequalitie of ſinnes. In ſome, God is more offended & grieved then in other ſome: yea even amōg the ſinnes that they call mortall, ſome are more hainous then other ſome. To overskip a leafe or two at mattins, p. 141or vnderunder color of ſhrift to talke of louelove are ſmaller ſins thē to ſlay his own king. Sacrilege is more hainous then ſimple theft: Inceſt then whoredome: only we ſmile at their folly in diſtinguiſhing ſins into veniall and mortall, becauſe this word veniall ſignifieth pardonable. And we knowe that the ſinnes which they cal mortall, as murder and whoredome doe growe pardonable in ſuch as doe convert and truly repent, as in David who was defiled in both theſe ſinnes. But in the impenitent theſe ſinnes are indeed mortall and puniſhed with eternall death. And ſo through Impenitē cy that ſinne which is veniall and pardonable in one, is mortall in another. The parts therefore of this diſtinction doe iuſtle and encroch each vponupon other: beſides I will ſay thus much more, that it is raſhneſſe in our adverſaries to define that there bee but ſeuen mortall ſinnes: & that all other ſinnes be pardonable: for it is the office of the iudge, not of the offender to determine what p. 142paine each ſinne deſerueth, for in the ſight of God we be all guiltie.

20 Purgatory likewiſe bringeth with it many inconveniences: for in that it teacheth that the faſts, offerings, and almes deeds of the living doe ſerue to bring ſoules out of Purgatory, the ſame maketh many to bee more negligent, & to relie vponupon their friends that ſurviue. Daily examples we hauehave many of people that buy Maſſes, & hire men to pray for their ſoules, whiles in the meane time they take licenſe to practiſe all exceſſe, diſſolution and rapine. All Doctor Du Valles anſwer ſtil reſteth in recriminations.Pag. 75. The auctor of the fire of Helie denieth that Ieſus Chriſt hath fully ſatisfied. He ſaith that we are they that make men careleſſe, in that we teach that Ieſus Chriſt hath fully ſatisfied, and that on our behalfe there is nothing to ſatisfie. Hereto I hauehave before fully anſwered and at large. Yea I doe proteſt that we hold no ſuch beliefe. Hee farther ſaith that the prayers made for ſuch as are in Purgatory make not men more careleſſe, then the ſame which in p. 143this world one maketh for another: whereto we ſay that it is true, that the prayers of the living, one for another make the ſinner to be more negligent, when theſe prayers are taken for payments, redemptions, and ſatisfactions. Herevpon the Auctor of the fire of Helie to ſhaddow his purpoſes, in liew of ſpeaking of faſts & offerings, ſpeaketh only of prayers, which peradventure he would hauehave beene aſhamed to reckon among the redemptions and payments for other mens offences & ſins.

21 By this gate alſo came in the trafficke, and the exchange was opened in the Church. The rich do build obits and anniverſaries for their ſoules: for them are the privat Maſſes ſong: the poore muſt be content with the generall praiers, wherein the rich alſo hauehave their ſhares. Al the Churches ſhal ring with peales, praiers and diriges after the deceaſe of a man that hath been extraordinary liberall and bountifull to the Clergie: but for one that hath giuē p. 144nothing ye ſhal never heare ſo much as one Maſſe: neither will the orders of begging Friers preſſe to a poore mans houſe. By theſe means hauehave the church of Rome heaped togither ſo much goods that one only hoſpital (entituled of the Spirit in Rome) may in rents diſpende foure thouſande crownes a day. His holynes keies are of gold: a mettall that openeth both heavē & Purgatory: for this good prelate and his factors & followers are better ſtudyed in the golden number, then in the dominicall letter, which is the holy ſcripture. Should a poore beggerly ſoule participate in thoſe graces which his holineſſe hath reſerved for the greateſt Lords? It were a goodly ſight to ſee ſome porter or pointmaker or ſome ſuch baſe fellow ſollicite in the Court of Rome for to purchaſe buls of delivery of the ſoule of ſome poore kinſman of his out of Purgatory, and indeed the booke of rates in the Popes chancery hath ſundry clauſes of this nature: Sed hoc tātum p. 145pro qualificatis, Printed at Paris by Touſſain Denis in S. Iames ſtreet at at the ſign of the Croſſe. 1520. with priviledge of the court.& iſtae gratiae non conceduntur pauperibus. By this reckoning Jeſus Chriſt was deceived when he ſaid Bleſſed are the poore conſidering that the rich hauehave ſuch goodly priviledges & by thē do ſo ſoon enter into Paradice. This traficke alſo doth appeare in this, that the Church of Rōedoth hold that children dying ſoone after Baptiſme do go ſtraight into Paradice, which notwithſtanding, the Prieſts do not forbeare to take money for their Maſſes for ſuch children: alſo in that the Cleargie pay leaſt for the ſouls of their friends, there by acknowleging the ſlightnes of their marchandize.Page 76. The Doctor Du Vall confeſſeth there is abuſe: ſo daintyly doth he ſpeake of ſo horrible and publike abhomination. The Frier knowing that this traficke, the more it is ſtirred the more it ſtincketh, ſaith nothing at all of it.

23 The ſame errour maketh God more favourable to thoſe that ſhal liue in the day of Iudgment then to others, p. 146for they ſhall not come in Purgatorie at all: to the Carmelite Friers then to the Franciſcans: for they pretend a priviledge to abide there but vntounto the next ſaterday after their deathes: to thoſe that hauehave meanes and friendes to procure them Maſſes, then to others. For why ſhould a poore man giuegive ſixe pence to be named in the memento of the Maſſe, if hee did not hope of ſome good that he ſhould hauehave loſt if he had not beene therein named? Yet had hee not bin named if he had given nothing: for with thē No peny no paternoſter. Let vsus alſo cōſider that by this doctrin ſuch as die immediately after they hauehave ended their Iubile go ſtraight to Paradice and are exempt from Purgatory: but that man, peradventute not ſo vitious, neither oppreſſed with ſo many ſinnes, yet dieth before the yeare of Iubile, goeth into Purgatory and is deprived of ſo great a benefite: likewiſe that he that is wel horſed and dwelleth not far from the place where theſe pardons are to p. 147be had, doth much more eaſily obtaine pardon for his ſinnes then he who dwelling three hundred leagues of, hath never a horſe. The ſame abuſe alſo tyeth the mercy of God to one certain place, as that al ſinnes are remitted at the Frā ciſcans, but not at the Carmelites, or Iacobins. Yea ſo far doth ſome pardon ſtretch that hee that in the Covent of the Franciſcans ſhall ſay the praiers in the bull ordained, obtaineth plenary pardon for al his ſinnes: but though he ſay ten times more praiers in an other couvent, yea and that with much greater devotiō, yet ſhal he (al this notwithſtanding) obtaine thereby no remiſſion of ſinnes. For like a foole he went to ſeeke remiſſion of his ſinnes in places that the Pope had not appointed.

Herevpon the auctor of the fire of Helie taketh vsus at the firſt rebound and ſaith, You ſay not well, for mercy hath regard to the offence and eternall puniſhmēt, but iuſtice hath regard only to the temporall. Wel ſpoken of this doctor. What? p. 148hath not Gods iuſtice regard likewiſe to eternall paine?Page 71. And doth he not alſo ſhew his mercy in remitting the temporall? The ſame doctor doth alſo wō der that in all theſe things I can finde any inconveniencie. And willeth vsus here vponupon in profound ſilence to adore the impenetrable Iudgements of the Lord. But I doe more marvaile that with me he doth not marvaile that at our hāds he ſhould require adoration with ſilence: where hee ſhould rather come with lamentation and ſorrow, yea even with execration. What? ſhall God entreat the wicked with more gentlenes? And ſhall my horſe or my mony exēpt me out of a burning fire of many hundred yeares continuance? Shall God ſhew favour to a ſoule, not after the ſtedfaſt faith or burning charitie thereof, but according to the time when it ſhall depart, whether in the yeare 1599 or in the yeare 1601? And yet we muſt with ſilēce adore that which crieth for vengeance before God, and which teſtifieth p. 149how farre covetiſe hath enchroched vponupon religion? Shall Romiſh pollutions be given vsus for rellickes? blaſphemies for oracles, and the ſame compared with the miſteries of God election and healthſome vocation? Indeed if of two wicked ones God will pardon the worſt, no man can accuſe him, yet ſurely he will not pardon any ſuch before he giuegive him repentance and grace to become an honeſt man: But to ſay that of two elect and children of God he will in a tedious and hot horrible fire roaſt him that hath beene the moſt vertuous, and bring the worſt ſtrait into Paradice becauſe hee had money or a horſe to carry him to the Iubile, or for that he died ſoone after the Iubile, it is as much as to ſpit God in the face, & to paint out prophane toies in his temple for God will iudge every man according to his workes: not according to his wealth, his horſe, or his aboade.

Now, as one abſurditie once ſet downe, a thouſand will enſue: ſo the p. 150whole diſcourſe of the doctor vpō this place is even a web of blaſphemies. For ſoone after he ſaith, The mercy of God is in al places to be found, Pag. 76.but not alike: for in the Temple God giueth better eare to our prayers then elſewhere. Is it for that God is neerer to the Temple: or becauſe in thoſe places God hath his hearing better?Mat. 6.6.Matt 6:6 How then doth Ieſus Chriſt counſell vsus to enter into our cloſets to pray, if God doth better heare our prayers in a Temple then in a cloſet? Yet put the caſe it were ſo, ſtill the inconvenience that we hauehave propoūded doth remain. For why ſhould God pardon ſinnes in one Temple rather then in another? When throughout the world there was but one Temple where the true God was ſerved, it was no marvail that the faithfull were bound to goe to it: but in the Goſpell where doe wee finde that ever God ſubiected vsus to goe to ſeeke remiſſion of ſinnes in a Temple farre of, and to leaue thoſe Churches that bee at hand? Who ſeeth not that p. 151this is done for gaine? becauſe the ſum diſpearſed in many places, and paſſing through many hands, would inſenſibly vaniſh and weare away, and ſo could not ſerue thoſe purpoſes which the Pope and his Prelats had before ſet downe. In all the premiſes it appeareth that the Doctor doth but mocke, and beleeueth nothing of all that hee hath ſaid: neither is this the firſt tract wherin he diſcovereth himſelfe:Pag. 60. for whereas Beda, Dioniſe the Charterhouſe Monk, Bellarmine and with them Cayer & the fire of Helie do place a floured & ſweet field at the end of Purgatory. I asked him how theſe flowers grewe vnderunder earth without ſun or raine, this venerable Doctor anſwered that in me it was meere doltiſhneſſe to aske ſuch a queſtion: for, ſaith he, theſe flowers are not really vnderunder the earth, but the Lord by an Analogie inſtructeth vsus of things in the other world. Let vsus beare with his ruſticall Philoſophy: this licence to call Purgatory the other world; which p. 152nevertheleſſe hee placeth vnderunder earth, ſometime in Bathes: ſometime in Rivers: ſometime in Ice, & ſometime vnderunder the leaues of trees. But who can endure that the dreames of a few Monks ſhould bee tearmed the word of God? Either that when they tell vsus theſe fables it is God that inſtructeth vsus? All this the frier paſſeth over without any anſwer, but meerely excuſeth himſelfe, ſaying, that he will ſpeak more thereof the next Lent in his lenten ſermons. The like anſwere hee might hauehave made to the whole booke, & never troubled the Ieſuits of Tournon for their helpe.

23 Finally, admit Purgatory ſhould breed none of theſe miſchiefes, yet ſurely it cannot bring any good: for what benefit can grow of being tormented in the fire? To ſay, it purgeth our ſinnes that matter is already anſwered, & convicted not only of impietie but of contradiction and impoſſibilitie: for themſelues doe alſo ſay that the ſinnes bee not purged, but the paines: And S. Iohn p. 153telleth vsus that the blood of Ieſus Christ doth purge vsus from all ſinne. And the puniſhment or torment for a ſinne is no purgation from that ſinne: nether were the whip or gibbet ever tearmed a purgation.

24 To the ſame purpoſe. It ſeemeth that all puniſhment is either for ſatisfaction and his revenge that puniſheth or cauſeth to bee puniſhed:Aul. Gel. lib. 6. cap. 14. Clem. Alexand. lib. 4. ſtromatum verſus finem or elſe for the correction and puniſhment of him that is puniſhed: either elſe for an example to others: But the fire of Purgatory yeldeth no ſatisfaction or revenge to God: conſidering that hee hath already taken ſatisfaction and revenge for our ſinnes in the death of his ſonne Ieſus Chriſt? neither for the amendment or correction of the ſoules that are in this fire, for they are already iuſt and without ſinne: neither for any example to the living: for no man ſeeth any thing: neither to make vsus the more honeſt, by holding vsus in feare: for God deſireth not to be ſerved p. 154for feare of puniſhment, but in louelove and voluntary obedience: beſides if it were a matter that ſtood vpō feare, hell were ſufficient to terrifie vsus.

Pag 80. Pag. 109.The fire of Helie & the frier impute to mee that I ſhould ſay that I beleeue not Purgatory becauſe I ſee nothing: but where ſaid I ſo? but I ſay I beleeue none, becauſe I ſo find it in the word of God: and therefore the Monkes amplifications to this purpoſe are cold and grounded vponupon a ſlander. Bellarmine & with him my adverſaries doe imagine that they hauehave found a commoditie in Purgatory: for [ſay they] It is profitable to the glory of God that the ſecundary cauſes ſhould worke: that is to ſay, that our ſoules ſhould contribute ſōewhat towards the purchaſing of ſalvation: God then belike honoureth his creatures in making them to be tormē ted: ſith that to bee tormented is the way to contribute towardes the purchaſe of ſalvation. They then that doe longeſt abide in torments do cōtribute p. 155moſt: and God ſheweth more favor to them then to thoſe whom hee tormenteth leſſe, or whom by the Popes Indulgences hee fetcheth ſooneſt out of the fire. As for this principle, it is a point in natural Philoſophy, but not alwaies true in Divinity; wherein it were better to receiue ſupernaturall graces from God then to put forth our forces and ſo to worke naturally. Howbeit let vsus accept of this principle, leaſt our people ſhoulde overlabour them ſelues to defend it: for as wel it maketh againſt Purgatory: It were better [ſay they] that the ſoules ſhould do: but in Purgatorie they ſuffer: they are miſerably roaſted certaine hundreds of yeares: Admit that to roaſt were to do, yet were it better to doe in heaven and ſo to hauehave the action of Angels: As for the Contribution that we ſhal bring to the attaining of ſalvation, the holy ſcripture preſcribeth vsus other meanes to attaine thereto. It willeth vsus to beleeue in Ieſus Chriſt: to carry his Croſſe: leaving p. 156al worldly cogitations, to tend to the aime of ſupernatural vocation, and to make perfect our ſalvation with trembling and with feare. Thus is there a meanes to labour for our ſalvation, yet ſuch as our labour ſhal not be accounted a payment or ſatisfaction, neither our ſoules be roaſted in a fire.

Now albeit I hauehave ſpokē and inculcated theſe things the more expreſly to cut of ſclanders, and that I hauehave ſaid & do yet ſay that the faithful ought to cō tribute and to bring whatſoever their care & labor toward the work of their ſalvation, yet is bad dealing ſo turned into nature with our frier minor that he dare ſclander & impute to me a cō trary ſpeech to that which indeede I ſpake. That for our parts we ought to cōtribute nothing, Slander.and that the holy ſcripture teacheth vsus to go to Ieſus Chriſt, &c. And withall he exclaimeth ſaying, Why do you thus abuſe the people? A prodigious ſhāeleſnes. Thus is the cauſe of Jeſus Chriſt handled as ſome oration over a box of p. 157triakle, or a game at gobelets.

The auctor of the fire of Helie doth likewiſe wreſt my words: He maketh as he were abaſhed [ſaith he] becauſe wee ſaie that the ſoules in Purgatory doe ſatisfie by their paines: becauſe they doe not, but only they ſuffer. But I never ſpake it.

25 VponUpon this fire already quenched, we poore, as a ſurpluſſage, this aſperſion taken out of a booke indeed Apocriphal, yet ſuch a one as our adverſaries do hold for Canonical. Thus ſpeaketh the booke of Wiſdome cap. 3. v. 1. of the ſoules of the faithful. The ſoules of the righteous are in the hands of God, & no torment ſhall touch them: then ſhall they not go into Purgatory. He addeth, At their departure they enter into peace: then not into a fire.