Ignis fatuus. Or, The elf-fire of purgatorie Wherein Bellarmine is confuted by arguments both out of the Old and New Testament, and by his owne proofes out of Scriptures and Fathers. Also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. By M. William Guild, Minister at King-Edvvard.
         Guild, William, 1586-1657.
      
       
         
           1625
        
      
       Approx. 105 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-03 (EEBO-TCP Phase 1).
         A02352
         STC 12481
         ESTC S118973
         99854180
         99854180
         19589
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A02352)
         Transcribed from: (Early English Books Online ; image set 19589)
         Images scanned from microfilm: (Early English books, 1475-1640 ; 1069:03)
      
       
         
           
             Ignis fatuus. Or, The elf-fire of purgatorie Wherein Bellarmine is confuted by arguments both out of the Old and New Testament, and by his owne proofes out of Scriptures and Fathers. Also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. By M. William Guild, Minister at King-Edvvard.
             Guild, William, 1586-1657.
          
           [12], 57, [1] p.
           
             Printed by Augustine Mathevves, and are to bee sold [by J. Budge?] at Britaines Burse,
             London :
             1625.
          
           
             Vendor's name suggested by STC.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Bellarmino, Roberto Francesco Romolo, -- Saint, 1542-1621 -- Early works to 1800.
           Sin -- Early works to 1800.
           Purgatory -- Early works to 1800.
        
      
    
     
        2003-04 TCP
        Assigned for keying and markup
      
        2003-05 SPi Global
        Keyed and coded from ProQuest page images
      
        2003-11 Jonathan Blaney
        Sampled and proofread
      
        2003-11 Jonathan Blaney
        Text and markup reviewed and edited
      
        2003-12 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           IGNIS
           FATVVS
           .
        
         
           OR
           ,
           THE
           ELF-FIRE
           OF
           PVRGATORIE
           .
        
         
           Wherein
           
             Bellarmine
          
           is
           confuted
           by
           Arguments
           both
           out
           of
           the
           Old
           and
           New
           Testament
           ,
           and
           by
           his
           owne
           Proofes
           out
           of
           Scriptures
           and
           Fathers
           .
        
         
           Also
           an
           Annexe
           to
           this
           Treatise
           of
           Purgatorie
           ,
           concerning
           the
           distinction
           of
           Sinne
           in
           Mortall
           and
           Veniall
           .
        
         
           By
           M.
           WILLIAM
           GVILD
           ,
           Minister
           at
           KING-EDVVARD
           .
        
         
           LONDON
           ,
           Printed
           by
           AVGVSTINE
           MATHEVVES
           ,
           and
           are
           to
           bee
           sold
           at
           
             Britaines
          
           Burse
           .
           1625.
           
        
      
       
         
         
         
           TO
           THE
           TRVELY
           Noble
           ,
           Right
           Honourable
           ,
           and
           Religious
           ,
           IOHN
           ,
           Earle
           of
           
             Laderdail
             ,
          
           Lord
           
             Thirlestane
             ,
          
           &c.
           one
           of
           his
           Maiesties
           most
           Honorable
           Priuie
           Counsell
           ,
           &c.
           and
           to
           his
           most
           Religious
           Countesse
           and
           Ladie
           .
        
         
           
             RIGHT
             HONOVRABLE
             ,
          
        
         
           THat
           inueterate-en●mie
           of
           Gods
           glory
           &
           mans
           good
           ,
           hath
           neuer
           ceased
           from
           the
           beginning
           to
           intermi●e
           in
           the
           Lords
           field
           ,
           his
           pes●●ent
           popple
           amongst
           the
           good
           seed
           ,
           setting
           a
           worke
           the
           Mysterie
           of
           iniquitie
           ,
           euen
           then
           ,
           when
           the
           Mysterie
           of
           mans
           redemption
           was
           begun
           to
           be
           published
           ,
           and
           by
           force
           or
           fraud
           ,
           either
           as
           a
           redde
           Dragon
           ,
           or
           as
           a
           counterfeite
           of
           the
           Lambe
           ,
           with
           implacable
           malice
           (
           but
           limit●ed
           power
           )
           hee
           hath
           euer
           assaulted
           the
           Church
           both
           in
           head
           and
           members
           :
        
         
         
           Sometimes
           prouoking
           to
           sinne
           (
           as
           Balak
           〈…〉
           did
           the
           people
           in
           Ahabs
           time
           ,
           as
           in
           sinnes
           o●
           opinion
           ,
           
             contra
             verum
             .
          
        
         
           This
           later
           is
           of
           two
           sorts
           either
           hereticall
           against
           the
           〈…〉
           against
           the
           Body
           .
           〈…〉
           The
           two
           preceding
           were
           old
           heresies
           who
           long
           ago
           hath
           receiued
           their
           iust
           condemnation
           :
           the
           later
           carry
           the
           〈…〉
           of
           their
           grosse
           guiltinesse
           ,
           and
           clear
           conuiction
           ,
           specially
           such
           as
           are
           against
           the
           Priesthood
           of
           Christ
           ,
           consisting
           in
           full
           satisfaction
           ,
           until
           sole
           inter
           〈…〉
           sufferings
           with
           Christs
           all-sufficient
           oblation
           :
           making
           that
           glorious
           worke
           to
           be
           as
           a
           Linsey-wolsey
           garment
           ,
           and
           man
           to
           share
           in
           the
           glory
           of
           that
           ,
           in
           the
           grace
           whereof
           he
           hath
           onely
           〈◊〉
           .
        
         
           By
           which
           impious
           assertion
           ,
           and
           illicit
           coniunction
           ,
           Christ
           is
           degraded
           ,
           his
           blood
           
           vilified
           ,
           his
           merit
           maimed
           ,
           his
           crosse
           curtailed
           ,
           his
           death
           debased
           ,
           and
           his
           sufferings
           stained
           ,
           by
           those
           who
           of
           godlinesse
           haue
           made
           gaine
           ,
           but
           not
           made
           their
           gaine
           to
           bee
           godlinesse
           :
           turning
           Gods
           Temple
           againe
           into
           a
           denne
           of
           theeues
           ,
           and
           therein
           making
           Merchandise
           ,
           not
           of
           Doues
           ,
           but
           of
           Soules
           (
           as
           is
           fore-prophesied
           of
           them
           ;
           
           )
           and
           haue
           raised
           againe
           the
           tables
           of
           Money-changers
           ,
           which
           Christ
           once
           ouerthrew
           .
           As
           no
           more
           plainely
           their
           owne
           
             Mantuan
          
           affirmes
           ,
           
           saying
           ,
           
             Omnia
             venalia
             ,
             Romae
             :
          
           then
           their
           owne
           Pope
           
             Pius
          
           confirmes
           ,
           
           saying
           ,
           
             Nil
             absque
             argent●
             Romana
             curia
             donat
             .
             Nam
             peccatorum
             venia
             &
             Spiritus
             dona
             venduntur
             .
          
        
         
           And
           indeed
           though
           these
           
             Subterranean
             Vulcans
             ,
          
           and
           fire-worke
           men
           build
           vpon
           straw
           ,
           stubble
           ,
           
           and
           hay
           ,
           their
           light
           assertion
           ,
           without
           any
           more
           solid
           foundation
           ,
           then
           the
           groundlesse
           conceit
           of
           a
           brainesicke
           head
           ,
           and
           couetous
           heart
           can
           afford
           :
           yet
           they
           draw
           in
           from
           the
           seduced
           simple
           ,
           most
           solid
           substance
           of
           gold
           ,
           siluer
           ,
           and
           large
           revenewes
           by
           a
           strange
           sort
           of
           Alchymie
           ,
           
             Manus
             porrigentes
             indultrices
             ,
             solùm
             manus
             porrigentibus
             adiutrices
             ,
          
           but
           
             No
             pennie
             ,
             no
             Pater
             noster
             ,
          
           being
           better
           seene
           (
           as
           is
           truely
           said
           )
           in
           the
           Golden
           number
           of
           actuall
           reset
           ,
           nor
           in
           the
           Dominicall
           letter
           of
           sacred
           and
           holy
           Writ
           .
        
         
           Neither
           without
           cause
           does
           these
           Locusts
           that
           came
           from
           the
           bottomlesse
           pit
           smell
           of
           
           fire
           ;
           or
           is
           it
           a
           wonder
           ,
           that
           these
           that
           came
           out
           of
           the
           smoke
           of
           a
           great
           furnace
           ,
           doe
           yet
           speak
           to
           poore
           soules
           of
           a
           fiery
           furnace
           ;
           neither
           can
           any
           iustly
           admire
           ,
           that
           they
           torment
           the
           conscience
           ,
           whose
           power
           giuen
           them
           ,
           is
           as
           the
           power
           of
           Scorpions
           ,
           not
           to
           kill
           outright
           ,
           by
           simply
           damning
           soules
           ,
           (
           for
           so
           they
           should
           get
           no
           profit
           nor
           prey
           )
           but
           to
           torment
           them
           with
           the
           sure
           expecting
           of
           a
           Purgatory
           fire
           ,
           out
           of
           which
           there
           is
           no
           release
           ,
           but
           by
           the
           Suffrages
           ,
           and
           Soule
           masses
           ,
           and
           so
           like
           
             Beniamin
             ,
          
           they
           rauen
           as
           a
           Wolfe
           ▪
           and
           as
           the
           name
           of
           the
           Prophets
           sonne
           was
           ,
           they
           become
           speedie
           robbers
           ,
           and
           swift
           to
           the
           prey
           ,
           neuer
           resting
           cruelly
           to
           sting
           ;
           and
           like
           
             Iobs
          
           miserable
           comforters
           ▪
           to
           propine
           to
           the
           dying
           soule
           in
           the
           greatest
           agony
           ▪
           and
           thirst
           for
           cooling
           comfort
           ,
           such
           a
           bitter
           potion
           as
           Christ
           got
           on
           the
           Crosse
           ▪
           while
           the
           Lions
           teeth
           by
           some
           bootie
           be
           baited
           .
        
         
           The
           zeale
           then
           which
           we
           all
           owe
           to
           Gods
           glorie
           ,
           and
           loue
           which
           we
           owe
           to
           our
           fellow
           members
           ,
           (
           as
           yet
           perhaps
           vncome
           out
           of
           
             Babell
          
           )
           hath
           moued
           me
           at
           this
           time
           to
           take
           some
           paines
           in
           this
           argument
           to
           partie
           the
           seducers
           ,
           and
           pitie
           the
           seduced
           ,
           and
           by
           the
           sword
           of
           the
           Spirit
           ,
           and
           Lampe
           of
           the
           Word
           to
           conuince
           the
           one
           ,
           and
           conduct
           the
           other
           into
           the
           path
           of
           truth
           ,
           if
           they
           may
           be
           cured
           .
        
         
           Which
           paines
           ,
           ●ight
           Honourable
           ,
           with
           no
           lesse
           affectionate
           heart
           ,
           then
           an
           officious
           
           hand
           ,
           I
           offer
           to
           your
           view
           ,
           and
           dedicate
           to
           your
           Name
           ,
           beseeching
           God
           that
           in
           all
           honour
           it
           may
           flourish
           ,
           your
           soule
           by
           grace
           ,
           and
           your
           estate
           with
           prosperitie
           ;
           and
           that
           those
           singular
           gifts
           wherewith
           your
           God
           hath
           indued
           you
           ,
           may
           still
           receiue
           a
           happy
           growth
           ,
           for
           your
           better
           acquitall
           in
           that
           eminent
           station
           ,
           wherein
           his
           wise
           dispensation
           hath
           set
           you
           ,
           that
           his
           Name
           may
           bee
           glorified
           ,
           his
           Church
           comforted
           ,
           your
           Countrey
           benefited
           ,
           your
           posteritie
           blessed
           ,
           and
           your
           owne
           selfe
           eternally
           may
           bee
           saued
           in
           that
           great
           day
           .
        
         
           
             Your
             Honours
             in
             all
             humble
             and
             heartie
             duetie
             ,
             
               W.
               GVILD
               .
            
          
        
      
       
         
         
         
           To
           the
           READER
           .
        
         
           
             COVRTEOVS
             READER
             ,
          
        
         
           COnsidering
           the
           grossenesse
           of
           this
           vnwarrantable
           ,
           cruell
           ,
           and
           couetous
           conceit
           of
           Purgatorie
           :
           so
           that
           many
           who
           in
           other
           poynts
           rests
           yet
           in
           
             Babell
             ,
          
           yet
           in
           this
           confesses
           the
           vanitie
           of
           this
           prop
           of
           
             Bethauen
             .
          
           And
           perceiuing
           notwithstanding
           ,
           how
           peremptorie
           the
           Aduersary
           is
           ,
           not
           onely
           against
           all
           opposers
           to
           this
           their
           fatning
           Kitchin
           ,
           by
           their
           thundring
           Sentence
           ;
           but
           also
           against
           all
           those
           who
           giues
           not
           full
           assent
           vnto
           it
           ,
           by
           their
           condemnatory
           Decree
           ,
           adiudging
           all
           such
           to
           Hells
           fire
           for
           euer
           .
           So
           that
           
             Bellarmine
          
           spares
           not
           (
           as
           vsurping
           Gods
           chaire
           )
           determinatly
           to
           afflirme
           ,
           
           that
           it
           is
           such
           an
           article
           of
           faith
           ,
           
             adeo
             vt
             qui
             non
             credit
             Purgatorium
             esse
             ,
             ad
             illud
             nunquam
             sit
             peruenturus
             ,
             sed
             in
             Gehenna
             sempiterno
             incendio
             sit
             cruciandus
             .
          
        
         
           I
           thought
           my
           paines
           should
           not
           bee
           bestowed
           ,
           nor
           my
           Penne
           imployed
           amisse
           ,
           if
           according
           to
           my
           penury
           ,
           I
           should
           contribute
           somewhat
           heerein
           to
           the
           Lords
           Treasurie
           ,
           that
           they
           who
           stand
           in
           the
           olde
           way
           of
           trueth
           ,
           may
           bee
           strengthened
           ,
           
           and
           these
           who
           are
           any
           one
           footstep
           come
           out
           of
           
             Babell
             ,
          
           may
           be
           helped
           forward
           ;
           and
           if
           it
           were
           no
           more
           but
           as
           
             Augustine
          
           sayes
           ,
           
           that
           heretikes
           may
           vnderstand
           ,
           that
           there
           are
           not
           onely
           one
           or
           two
           ,
           but
           many
           in
           the
           campes
           of
           orthodox
           Catholikes
           ,
           who
           dare
           with
           open
           face
           meet
           them
           .
        
         
           As
           they
           then
           who
           coupled
           an
           Oxe
           and
           an
           Asse
           together
           ,
           against
           that
           command
           of
           God
           to
           the
           Iewes
           ,
           and
           sowe
           their
           field
           with
           diuers
           seeds
           :
           or
           as
           the
           children
           of
           those
           of
           the
           Captiuitie
           ,
           spake
           partly
           in
           the
           Iewish
           Language
           ,
           and
           partly
           in
           the
           Language
           of
           
             Ammon
          
           and
           
             Ashdoa
             :
          
           Euen
           so
           ,
           how
           that
           false
           Prophet
           ,
           who
           hath
           borrowed
           likewise
           the
           semblance
           of
           the
           Lambs
           hornes
           ,
           calling
           him
           his
           Vicar
           (
           that
           vnder
           that
           he
           might
           the
           more
           craftily
           vent
           the
           speech
           of
           the
           Dragons
           tongue
           ,
           whose
           mouth
           hee
           is
           ,
           and
           whose
           priuiledge
           he
           claimes
           *
           .
           )
           How
           he
           (
           I
           say
           )
           hath
           vnequally
           yoked
           ,
           monstrously
           mixed
           ,
           vniustly
           coupled
           ,
           and
           impiously
           matched
           ,
           that
           matchlesse
           ,
           free
           ,
           full
           ,
           and
           perfect
           satisfaction
           of
           Christs
           ,
           with
           humane
           satisfactions
           in
           an
           imaginary
           fire
           ,
           which
           Auarice
           hath
           hatched
           ,
           Ignorance
           fosters
           ,
           and
           Crueltie
           with
           fire
           and
           faggot
           maintaines
           :
           Loe
           here
           ,
           Courteous
           and
           charitable
           Reader
           ,
           presented
           to
           thy
           view
           .
        
         
           As
           
             Dauid
          
           then
           came
           against
           
             Goliath
             ,
          
           armed
           with
           the
           Name
           of
           the
           Lord
           ,
           when
           that
           Gyant
           stood
           betweene
           the
           two
           Hostes
           ,
           and
           was
           a
           terrour
           to
           the
           Army
           of
           Israel
           :
           So
           for
           consternation
           likewise
           of
           this
           Monster
           ,
           which
           they
           situate
           likewise
           betweene
           the
           place
           of
           the
           damned
           and
           glorified
           ,
           to
           the
           terrour
           of
           simple
           soules
           ,
           armed
           with
           that
           Armour
           ,
           which
           experimentally
           hath
           euer
           giuen
           victorie
           both
           in
           the
           head
           and
           members
           ,
           (
           and
           wherewith
           therefore
           we
           are
           bidden
           be
           girt
           continually
           )
           
           
           euen
           with
           that
           Sling
           and
           Sword
           of
           the
           Spirit
           ,
           doe
           we
           chiefly
           meane
           to
           come
           against
           this
           grand
           Errour
           of
           Poperie
           ,
           the
           very
           
             Diana
          
           of
           
             Rome
             ,
          
           that
           by
           the
           very
           presence
           of
           the
           Arke
           of
           God
           set
           vp
           ,
           that
           Idoll
           
             Dagon
          
           may
           fall
           to
           the
           ground
           .
        
         
           Next
           ,
           that
           
             Goliahs
          
           head
           after
           his
           ouerthrow
           ,
           may
           bee
           cut
           off
           with
           his
           owne
           Sword
           :
           Arguments
           God
           willing
           of
           their
           owne
           great
           Warriour
           
             Bellarmines
             ,
          
           (
           though
           adduced
           by
           him
           for
           another
           purpose
           ,
           whether
           taken
           from
           Fathers
           or
           Reason
           )
           shall
           bee
           clearely
           drawne
           foorth
           ,
           as
           
             Sauls
          
           Sword
           ,
           or
           
             Hamans
          
           Halter
           ,
           to
           kill
           and
           strangle
           themselues
           .
        
         
           And
           last
           ,
           their
           proofes
           for
           Purgatorie
           ,
           especially
           such
           as
           they
           vpbraid
           vs
           with
           ,
           out
           of
           wrested
           and
           wronged
           Scripture
           ,
           wee
           shall
           faithfully
           ,
           God
           willing
           ,
           relate
           ,
           as
           they
           are
           set
           downe
           in
           their
           foresaid
           Champion
           ,
           (
           whom
           cheefely
           I
           oppugne
           )
           and
           punctually
           shall
           answere
           :
           so
           that
           they
           shall
           bee
           seene
           to
           bee
           like
           short
           stubble
           ,
           that
           was
           gathered
           vpon
           necessitie
           by
           those
           vnder
           
             Pharaohs
          
           bondage
           ,
           who
           otherwise
           could
           not
           get
           long
           straw
           to
           themselues
           .
        
         
           And
           to
           instance
           the
           same
           here
           in
           one
           particular
           :
           what
           will
           they
           not
           bring
           to
           proone
           Purgatorie
           ?
           when
           
             Bellarmine
          
           brings
           for
           it
           ,
           
           
             Hebr.
          
           10.27
           .
           and
           sayes
           ,
           that
           that
           place
           is
           a
           notable
           proofe
           of
           Purgatory
           ;
           which
           speakes
           of
           a
           fearefull
           looking
           for
           of
           iudgement
           ,
           and
           fiery
           indignation
           ,
           which
           shall
           deuoure
           the
           aduersaries
           ;
           and
           wherein
           the
           cleare
           words
           ,
           and
           consent
           of
           all
           antiquitie
           doth
           shew
           ,
           that
           Gods
           aduersaries
           are
           spoken
           of
           ,
           and
           not
           his
           friends
           ,
           who
           shall
           bee
           deuoured
           ,
           and
           not
           purged
           ,
           and
           whom
           fearefull
           damnation
           ,
           and
           consuming
           wrath
           abides
           ;
           which
           is
           not
           the
           lot
           nor
           expectation
           
           of
           the
           godly
           ,
           neither
           heere
           nor
           hence
           :
           but
           theirs
           of
           whom
           the
           Apostle
           speakes
           clearly
           of
           ;
           to
           wit
           ,
           who
           treads
           the
           Sonne
           of
           God
           vnder
           foot
           ,
           and
           hath
           counted
           the
           blood
           of
           the
           Couenant
           an
           vnholy
           thing
           ,
           and
           done
           despite
           to
           the
           Spirit
           of
           Grace
           .
           So
           that
           such
           cleare
           places
           speaking
           of
           the
           wicked
           ,
           and
           of
           hell
           ,
           he
           will
           impudently
           bring
           to
           speake
           of
           the
           godly
           ,
           and
           of
           Purgatory
           .
        
         
           Accept
           then
           (
           courteous
           Reader
           )
           with
           a
           charitable
           hand
           ,
           what
           with
           a
           humble
           one
           I
           present
           ,
           and
           proue
           not
           a
           censorious
           Waspe
           ,
           but
           a
           hony-gathering
           Bee
           ;
           and
           that
           God
           and
           common
           Sauiour
           of
           ours
           ,
           who
           gaue
           approbation
           to
           the
           widowes
           mite
           ,
           and
           will
           not
           suffer
           vnrequited
           a
           cup
           of
           cold
           water
           giuen
           in
           his
           Name
           ,
           giue
           thee
           a
           like
           minde
           ,
           and
           blesse
           the
           perusall
           of
           this
           ,
           and
           of
           all
           other
           helps
           to
           thy
           edification
           .
        
         
           
             
               Thine
               in
               the
               Lord
               ,
            
             W.
             GVILD
             .
          
        
      
    
     
       
         
         
           OF
           PVRGATORY
           .
           The
           Romish
           Assertion
           .
        
         
           THe
           Papistes
           describe
           their
           Purgatorie
           to
           bee
           a
           prison
           next
           to
           hell
           ,
           
           where
           the
           soules
           of
           the
           faithfull
           that
           are
           defiled
           with
           veniall
           sinnes
           ,
           and
           haue
           not
           satisfied
           heere
           the
           diuine
           .
           Iustice
           fully
           for
           mortall
           sinnes
           ,
           are
           purged
           by
           a
           temporarie
           fire
           ,
           as
           hote
           as
           that
           in
           hell
           ,
           and
           very
           long
           ;
           
           witnesse
           
             Bellarmines
          
           expresse
           words
           ,
           saying
           ;
           
             Constat
             plurimas
             annas
             in
             Purgatorio
             ,
             〈…〉
             Iudicij
             ,
             id
             est
             ,
             per
             multas
             annorum
             centiuias
             esse
             cruciandas
             .
          
           
           Yea
           ,
           
             Non
             videtur
             negandum
          
           (
           saith
           hee
           )
           
             posse
             aliquos
             nos
             
             fidei
             penitentiae
             agendae
             per
             spatium
             aliquot
             millium
             annorum
             .
          
        
         
           
             Our
             Assertion
             .
          
           
             WEe
             denie
             any
             such
             Purgatorie
             ,
             affirming
             that
             Christ
             is
             our
             onely
             and
             perfect
             purger
             by
             his
             Blood.
             And
             that
             the
             word
             (
             
               Purging
            
             )
             is
             metaphorically
             taken
             from
             the
             washing
             of
             corporall
             vncleannesse
             ,
             to
             signifie
             the
             cleansing
             of
             the
             Soule
             from
             sinne
             ,
             which
             is
             called
             the
             vncleannesse
             thereof
             .
             
               Zech.
            
             13.1
             .
             So
             that
             ,
             as
             an
             vncleane
             spot
             is
             said
             to
             bee
             purged
             when
             it
             is
             taken
             away
             ;
             euen
             so
             are
             sinnes
             when
             they
             are
             remitted
             .
             
               Iohn
            
             1.29
             .
             1
             
               Iohn
            
             1.7.9
             .
          
           
             Also
             ,
             because
             Christ
             calleth
             our
             sinnes
             Metaphorically
             (
             
               Debts
            
             ;
             )
             therefore
             such
             also
             is
             the
             word
             (
             
               Satisfaction
               ,
            
             )
             God
             the
             Father
             being
             the
             Creditor
             ,
             wee
             the
             Debtors
             ,
             and
             Christ
             the
             Cautioner
             ;
             
             who
             hauing
             fully
             satisfied
             our
             debt
             for
             vs
             ,
             hath
             thereby
             freely
             freed
             vs
             at
             his
             Fathers
             hands
             from
             it
             ;
             and
             therefore
             is
             called
             our
             payment
             and
             ransome
             .
             1
             
               Tim.
            
             2.6
             .
             
               Math.
            
             20.28
             .
          
        
         
           
             In
             these
             foure
             poynts
             then
             consisteth
             all
             our
             difference
             .
          
           
             1.
             
             Wee
             say
             ,
             that
             Christ
             (
             
               by
               himselfe
            
             )
             hath
             fully
             satisfied
             for
             vs.
             
               Heb.
            
             1.3
             .
          
           
             
               They
               ioyne
               mans
               owne
               satisfaction
               for
               himselfe
               in
               Purgatorie
               also
               .
            
          
           
             2.
             
             Wee
             say
             ,
             that
             it
             is
             Christ
             (
             
               onely
            
             )
             that
             purgeth
             vs
             by
             his
             blood
             ,
             1
             
               Ioh.
            
             1.9
             .
          
           
             
               They
               ioyne
               a
               fire
               that
               doth
               so
               also
               .
            
          
           
             3.
             
             Wee
             say
             ,
             that
             his
             blood
             purgeth
             vs
             from
             (
             
               all
               our
               sinnes
            
             )
             1
             
               Ioh.
            
             1.7
             .
          
           
             
               They
               say
               ,
               from
               mortall
               onely
               .
            
          
           
             4.
             
             Wee
             say
             ,
             that
             hee
             perfectly
             purgeth
             vs
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               Heb.
            
             7.25
             .
          
           
             
               They
               say
               ,
               That
               hee
               purgeth
               the
               guilt
               only
               ,
               and
               taketh
               away
               the
               eternall
               punishment
               ;
               
               but
               as
               for
               the
               temporall
               ,
               we
               must
               satisfie
               for
               it
               our selues
               .
            
          
        
         
           
             Arguments
             against
             Purgatorie
             ,
             and
             to
             prooue
             our
             Assertion
             .
          
           
             
               1.
               
            
             Out
             of
             the
             Old
             Testament
             .
          
           
             
               Ezek.
            
             18.22
             .
             
               If
               the
               wicked
               returne
               ,
               I
               will
               not
               remember
               all
               his
               iniquities
            
             :
             that
             is
             ,
             I
             shall
             forget
             them
             all
             ;
             as
             not
             to
             hold
             guiltlesse
             ,
             is
             to
             hold
             guiltie
             .
             Hence
             we
             argue
             :
          
           
             That
             which
             God
             forgets
             ,
             as
             if
             it
             had
             neuer
             been
             ;
             for
             that
             hee
             punisheth
             no
             wayes
             by
             any
             satisfactory
             punishment
             ,
             which
             is
             cleare
             ,
             1
             
               King.
            
             17.18
             .
             where
             punishment
             is
             made
             onely
             the
             sequell
             of
             remembrance
             .
          
           
             But
             hee
             forgets
             all
             the
             sinnes
             of
             the
             conuerted
             sinner
             ,
             
               Ezek
            
             18.22
             .
          
           
             
               Ergo
               ,
            
             for
             them
             he
             punisheth
             him
             no
             wise
             by
             any
             satisfactory
             punishment
             .
          
           
             
             And
             whereas
             
               Bellarmine
            
             by
             not
             
               (
               to
               remember
               )
            
             would
             meane
             ,
             not
             to
             punish
             eternally
             onely
             :
             wee
             answere
             him
             with
             his
             owne
             rule
             ;
             
               non
               nostrum
               est
               restringere
               ,
               quod
               Deus
               amplum
               esse
               voluit
            
             :
             It
             is
             not
             lawfull
             to
             man
             to
             make
             a
             restriction
             of
             that
             by
             a
             circumstance
             of
             time
             ,
             which
             is
             so
             comfortably
             promised
             ,
             and
             freely
             by
             God.
             
          
           
             
             
               Isai.
            
             57.1
             .
             
               The
               righteous
               is
               taken
               away
               from
               the
               euill
               to
               come
               ;
               hee
               shall
               enter
               into
               peace
               .
            
             Whence
             wee
             reason
             :
          
           
           
             If
             the
             righteous
             be
             taken
             away
             from
             a
             lesse
             euill
             on
             earth
             in
             mercie
             ,
             that
             they
             may
             neither
             see
             nor
             feele
             the
             common
             calamitie
             ,
             then
             they
             are
             not
             particularly
             themselues
             put
             to
             suffer
             a
             greater
             in
             Purgatory
             ;
             and
             there
             to
             enter
             ,
             not
             into
             peace
             ,
             but
             torment
             ,
             to
             satisfie
             Iustice.
             
          
           
             But
             they
             are
             taken
             away
             from
             a
             lesse
             euill
             ,
             that
             they
             see
             it
             not
             ,
             in
             mercy
             .
          
           
             
               Ergo
               ,
            
             much
             more
             from
             the
             feeling
             of
             a
             greater
             themselues
             ,
             in
             Iustice.
             
          
           
             
               Ecclesiastes
            
             12.7
             .
             
               Then
               shall
               dust
               returne
               to
               the
               
               earth
               ,
               but
               the
               Spirit
               to
               God
               that
               gaue
               it
               .
            
             Hence
             wee
             argue
             :
          
           
             The
             soule
             that
             returnes
             or
             ascends
             to
             God
             that
             gaue
             it
             ,
             after
             bodily
             departure
             ,
             descends
             not
             to
             the
             fire
             of
             Purgatorie
             except
             they
             would
             make
             to
             goe
             to
             ,
             
             and
             goe
             from
             Go●
             and
             Satan
             ,
             (
             whom
             they
             say
             torments
             the
             Soule
             in
             Purgatorie
             )
             heauen
             and
             hell
             to
             be
             all
             one
             .
          
           
             But
             the
             soules
             of
             the
             godly
             returne
             to
             God
             that
             gaue
             them
             ,
             and
             are
             receiued
             by
             him
             ;
             as
             
               Act.
            
             7.59
             .
          
           
             
               Ergo
               ,
            
             they
             goe
             not
             to
             the
             fire
             of
             Purgatory
             .
          
           
             
               Psal.
            
             32.1
             ,
             2.
             
             
               Blessed
               is
               the
               man
               whose
               transgression
               
               is
               forgiuen
               ,
               whose
               sinne
               is
               couered
               ,
               and
               to
               whom
               the
               Lord
               imputeth
               not
               iniquitie
               .
            
             Hence
             we
             reason
             :
          
           
             He
             whose
             sinne
             is
             forgiuen
             ,
             the
             same
             is
             couered
             (
             saith
             
               Dauid
            
             ;
             )
             and
             what
             is
             couered
             ,
             is
             not
             seene
             ;
             and
             what
             is
             not
             seene
             ,
             is
             not
             imputed
             ;
             and
             what
             is
             not
             imputed
             ,
             cannot
             by
             any
             satisfactory
             punishment
             bee
             punished
             .
             
             Therefore
             saith
             
               Lombard
            
             (
             as
             
               Bellarmine
            
             grants
             )
             
               Deum
               tunc
               tegere
               peccata
               ,
               quando
               ad
               poenam
               non
               reseruat
               .
            
             And
             to
             take
             away
             the
             evasion
             of
             meaning
             onely
             the
             eternall
             punishment
             ,
             
             Therefore
             (
             saith
             
               Chrysostome
            
             )
             where
             there
             is
             grace
             ,
             
             there
             is
             forgiuenes
             ;
             and
             where
             there
             is
             forgiuenes
             ,
             there
             is
             no
             punishment
             at
             all
             .
             And
             
               Augustine
            
             on
             this
             Psalme
             saith
             ,
             
               Si
               texit
               peccata
               ,
               noluit
               aduertere
               ;
               si
               noluit
               aduertere
               ,
               noluit
               punire
               ;
               noluit
               ne
               vel
               agnoscere
               ,
               maluit
               ignoscere
               .
            
          
           
             Now
             to
             subsume
             .
             But
             so
             it
             is
             ,
             that
             the
             sinnes
             of
             the
             godly
             are
             forgiuen
             ,
             couered
             ,
             vnseene
             ,
             and
             not
             imputed
             ,
             as
             saith
             the
             Psalmist
             .
          
           
             
               Ergo
               ,
            
             they
             are
             not
             by
             any
             satisfactorie
             worke
             or
             suffering
             punished
             .
             Punishment
             being
             euer
             the
             worke
             of
             Iustice
             ,
             and
             making
             the
             partie
             punished
             ,
             wretched
             ;
             and
             pardon
             being
             euer
             the
             worke
             of
             mercy
             ,
             and
             making
             the
             partie
             pardoned
             ,
             blessed
             :
             and
             so
             being
             incompatible
             .
          
           
             
             
               Psal.
            
             51.7
             .
             
               Purge
               mee
               ,
               and
               I
               shall
               be
               whiter
               then
               snow
               .
            
             Whence
             we
             argue
             :
          
           
             If
             to
             purge
             away
             sinne
             ,
             and
             to
             remit
             ,
             be
             all
             one
             ,
             as
             is
             euident
             ,
             1
             
               Iohn
            
             1.19
             .
             and
             that
             none
             can
             remit
             sinne
             but
             God
             onely
             ,
             
               Mark.
            
             2.7
             .
             therefore
             it
             followeth
             ,
             that
             God
             onely
             purgeth
             sinne
             ;
             and
             consequently
             no
             other
             thing
             can
             doe
             so
             .
          
           
             And
             againe
             ;
             If
             where
             God
             purgeth
             ,
             there
             remaine
             not
             the
             least
             spot
             ,
             but
             the
             party
             purged
             is
             perfectly
             made
             cleane
             ,
             yea
             whiter
             then
             the
             snow
             :
             then
             veniall
             sinnes
             ,
             and
             temporall
             punishments
             remaine
             not
             to
             be
             purged
             by
             any
             other
             Purgatory
             .
          
           
             But
             where
             God
             purgeth
             ,
             there
             abides
             not
             the
             least
             spot
             ,
             but
             the
             party
             purged
             is
             perfectly
             made
             cleane
             ,
             as
             saith
             the
             
               Psalmist
               ,
            
             as
             likewise
             
               Isa.
            
             1.18
             .
          
           
             
               Ergo
               ,
            
             veniall
             sinnes
             ,
             and
             temporall
             punishments
             remaine
             not
             to
             be
             purged
             by
             any
             other
             Purgatory
             .
             And
             for
             this
             cause
             saith
             
               Tertullian
               ,
               Exempto
               reatu
               ,
               remittitur
               &
               poena
               .
            
          
           
           
             
               Isa.
            
             53.4
             ,
             5.
             
             
               He
               hath
               borne
               our
               griefes
               ,
               the
               chastisment
               
               of
               our
               peace
               was
               vpon
               him
               ,
               and
               by
               his
               stripes
               we
               are
               healed
               .
            
             Hence
             we
             reason
             :
          
           
             If
             Christ
             bare
             our
             sinnes
             no
             otherwise
             then
             by
             bearing
             the
             punishment
             due
             for
             them
             ,
             and
             bare
             the
             punishment
             to
             discharge
             vs
             of
             the
             same
             ,
             
               (
               nam
               si
               tulit
               ,
               abstulit
               ;
               )
            
             then
             the
             same
             ,
             nor
             no
             part
             thereof
             as
             satisfactory
             to
             Gods
             iustice
             ,
             remaines
             to
             be
             borne
             by
             vs
             for
             our
             sinnes
             .
          
           
             But
             Christ
             bare
             our
             sins
             ,
             but
             by
             bearing
             the
             punishment
             due
             for
             them
             ,
             and
             that
             to
             discharge
             vs
             of
             the
             same
             ;
             
             and
             therefore
             saith
             
               Augustine
               ,
               Suscipiendo
               poenam
               &
               non
               culpam
               ,
               &
               culpam
               deleuit
               &
               poenam
               .
            
          
           
             
               Ergo
               ,
            
             the
             same
             ,
             nor
             no
             part
             thereof
             remaines
             to
             be
             borne
             by
             vs
             ,
             as
             a
             satisfactory
             punishment
             .
          
           
             
               Leuit.
            
             1.3.4.5.6
             .
             
               Chap.
            
             Expiations
             &
             sacrifices
             
             were
             ordained
             for
             all
             sorts
             of
             sinnes
             ,
             trespasses
             ,
             and
             vncleannes
             ,
             euen
             to
             the
             touching
             of
             the
             dead
             .
          
           
             But
             neither
             was
             there
             any
             sacrifices
             or
             seruice
             appointed
             for
             any
             that
             were
             vncleane
             in
             Purgatory
             ,
             (
             and
             such
             sacrifices
             also
             that
             were
             for
             sin
             ,
             were
             for
             the
             guilt
             thereof
             .
             )
             Neither
             amongst
             all
             the
             points
             and
             priuiledges
             of
             the
             high
             Priests
             office
             ,
             find
             we
             that
             hee
             had
             power
             by
             indulgence
             to
             deliuer
             any
             soule
             from
             Purgatory
             .
          
           
             
               Ergo
               ,
            
             it
             followes
             ,
             that
             no
             such
             place
             nor
             punishment
             after
             this
             life
             was
             .
          
           
             
               Ecclesiasticus
            
             3.6
             .
             Which
             our
             aduersaries
             hold
             as
             
             Canonicall
             ,
             and
             which
             we
             only
             vrge
             to
             shew
             ,
             notwithstanding
             how
             clearely
             their
             Purgatory
             contradicts
             the
             same
             .
             The
             words
             are
             ,
             
               The
               soules
               of
               the
               righteous
               are
               in
               the
               hands
               of
               God
               ,
               there
               shall
               no
               torment
               touch
               them
            
             :
             and
             if
             no
             torment
             ,
             therefore
             not
             that
             of
             Purgatorie
             .
          
        
         
           
           
             Arguments
             against
             Purgatorie
             ,
             and
             to
             prooue
             our
             Assertion
             out
             of
             the
             New
             Testament
             .
          
           
             
             1
             
               Iohn
            
             1.7
             .
             
               The
               blood
               of
               Christ
               purges
               vs
               from
               all
               our
               sinnes
               .
            
             Whence
             we
             argue
             :
          
           
             If
             Christs
             blood
             purgeth
             vs
             from
             all
             our
             sinnes
             ,
             and
             that
             these
             only
             are
             the
             spots
             which
             make
             our
             Soules
             vncleane
             ,
             as
             the
             Scripture
             shewes
             vs.
             It
             followes
             then
             ,
             that
             if
             Christs
             blood
             purges
             vs
             from
             them
             all
             ,
             that
             therefore
             no
             veniall
             sinnes
             ,
             nor
             vncleannesse
             whatsoeuer
             remaine
             to
             bee
             purged
             :
             so
             that
             there
             is
             no
             other
             Purgatory
             at
             all
             .
             
               Nam
               Purgatorium
               est
               semper
               alicuius
               rei
               purgandae
               Purgatorium
               .
            
          
           
             To
             this
             same
             sense
             agreeth
             that
             of
             the
             Apostle
             ,
             
               Heb.
            
             9
             14.
             
             
               That
               if
               the
               blood
               of
               beasts
               sanctified
               to
               the
               purifying
               of
               the
               flesh
               ,
               much
               more
               shall
               the
               blood
               of
               Christ
               purge
               the
               conscience
               from
               dead
               workes
               .
            
          
           
             
             
               Hebr.
            
             1.3
             
               When
               hee
               had
               by
               himselfe
               purged
               our
               sinnes
               ,
               hee
               sate
               downe
               .
            
             Whence
             we
             argue
             :
          
           
             If
             this
             belongs
             to
             Christs
             office
             to
             purge
             our
             sinnes
             by
             
               himselfe
               ,
            
             and
             that
             this
             Priestly
             office
             of
             Christs
             is
             incommunicable
             ,
             (
             as
             
               Heb.
            
             7.24
             .
             is
             euident
             )
             seeing
             as
             the
             Apostle
             saith
             elsewhere
             ,
             
             
               in
               himselfe
               all
               fulnesse
               dwels
               ,
            
             and
             
               he
               hath
               trod
               the
               winepresse
               alone
               .
            
          
           
             Then
             it
             followes
             ,
             That
             none
             other
             can
             by
             
               themselues
            
             expiate
             any
             sort
             of
             sinnes
             ,
             nor
             as
             
               Bellarmine
            
             blasphemously
             avowes
             ,
             
             that
             any
             can
             be
             their
             own
             redeemer
             in
             part
             .
          
           
             But
             the
             first
             is
             true
             ,
             as
             is
             prov'd
             by
             the
             Apostle
             .
          
           
           
             Therefore
             the
             second
             is
             likewise
             infallible
             .
          
           
             To
             the
             same
             purpose
             is
             that
             not●ble
             speech
             of
             the
             Apostle
             ,
             
             saying
             ,
             
               He
               hath
               giuen
               himselfe
               to
               bee
               a
               ransome
               for
               vs
            
             ;
             and
             therefore
             ,
             not
             that
             we
             should
             bee
             a
             ransome
             for
             our selues
             in
             any
             degree
             .
          
           
             
               Heb.
            
             10.14
             .
             
               By
               one
               offering
               he
               hath
               perfected
               for
               
               euer
               them
               that
               are
               sanctified
               :
            
             that
             is
             ,
             as
             
               Heb.
            
             7.25
             .
             
               he
               hath
               perfectly
               saued
               them
               .
            
             Whence
             we
             reason
             :
          
           
             If
             Christ
             hath
             perfectly
             saued
             his
             Elect
             ,
             then
             he
             hath
             saued
             them
             as
             well
             from
             the
             guilt
             of
             veniall
             ,
             as
             mortall
             sinnes
             ;
             and
             as
             well
             from
             the
             temporall
             ,
             as
             the
             eternall
             punishment
             ;
             and
             so
             left
             no
             supplement
             to
             be
             made
             to
             his
             satisfaction
             ,
             by
             their
             suffering
             in
             Purgatory
             .
          
           
             But
             he
             hath
             perfectly
             saued
             them
             ,
             as
             the
             Apostle
             prooues
             .
          
           
             
               Ergo
               ,
            
             he
             hath
             left
             no
             sinne
             ,
             nor
             no
             punishment
             vntaken
             away
             ;
             and
             so
             no
             supplement
             to
             be
             made
             to
             his
             satisfaction
             ,
             by
             their
             owne
             sufferings
             in
             Purgatory
             .
          
           
             To
             this
             same
             purpose
             is
             it
             that
             the
             Apostle
             saith
             ,
             
               That
               it
               pleased
               the
               Father
               ,
            
             
             
               that
               in
               him
               all
               fulnesse
               should
               dwell
               ,
               for
               reconciling
               all
               thing
               in
               heauen
               and
               earth
               vnto
               himselfe
               :
            
             
             
               And
               of
               his
               fulnesse
               doe
               we
               all
               receiue
            
             (
             saith
             
               Iohn
               .
            
             )
             
               And
               by
               him
            
             (
             and
             not
             by
             our selues
             )
             euen
             by
             the
             blood
             of
             his
             Crosse
             (
             and
             not
             by
             our
             sufferings
             )
             
               are
               all
               things
               reconciled
               ,
            
             saith
             the
             Apostle
             .
             Wherefore
             
               there
               is
               no
               other
               name
               whereby
               we
               may
               be
               saued
               ,
            
             
             (
             saith
             S
             
               Peter
            
             )
             
               but
               by
               the
               Name
               of
               Iesus
            
             ;
             whether
             in
             part
             or
             whole
             ,
             from
             veniall
             or
             mortall
             sinnes
             ,
             temporall
             or
             eternall
             punishment
             .
             For
             according
             to
             
               Bellarmines
            
             preceding
             rule
             ,
             
             
               Non
               nostrum
               est
               restringere
               quod
               Deus
               amplum
               esse
               voluit
               .
            
          
           
           
             
             
               Rom.
            
             6.23
             .
             
               Saluation
               is
               a
               free
               gift
               :
            
             therefore
             we
             pay
             not
             for
             it
             ,
             neither
             by
             our selues
             ,
             nor
             other
             creatures
             ,
             in
             part
             nor
             whole
             ,
             here
             nor
             hence
             :
             therefore
             notably
             saith
             the
             Apostle
             ,
             
             
               By
               grace
               yee
               are
               saued
               ,
               by
               faith
               ,
               and
               not
               of
               your selues
               ,
               it
               is
               the
               gift
               of
               God
               ,
               then
               not
               by
               workes
               ,
               least
               any
               man
               should
               boast
               :
            
             and
             so
             to
             conclude
             by
             the
             like
             reason
             ,
             then
             neither
             also
             by
             sufferings
             (
             as
             
               Rom.
            
             8.18
             .
             )
             
               least
               any
               man
               should
               boast
            
             ;
             and
             consequently
             ,
             not
             by
             Purgatory
             .
          
           
             
             
               Rom.
            
             8.33
             .
             
               Who
               shall
               lay
               any
               thing
               to
               the
               charge
               of
               the
               godly
               ,
               that
               are
               justified
            
             (
             saith
             the
             Apostle
             )
             
               or
               who
               shall
               condemne
               ,
               seeing
               Christ
               hath
               dyed
               for
               them
               .
            
             Whence
             we
             argue
             :
          
           
             If
             nothing
             can
             bee
             laid
             to
             the
             godlies
             charge
             ,
             that
             are
             reconciled
             or
             iustified
             ,
             and
             
               that
               there
               is
               no
               condemnation
               to
               them
               that
               are
               in
               Christ
            
             (
             as
             verse
             1.
             )
             because
             Christs
             death
             hath
             taken
             away
             all
             ,
             then
             there
             remaines
             not
             any
             guilt
             of
             whatsoeuer
             sinne
             ,
             or
             condemnation
             to
             any
             temporall
             fire
             after
             this
             life
             ,
             differing
             only
             from
             hells
             fire
             ,
             not
             in
             acrimony
             of
             paine
             ,
             but
             only
             in
             length
             of
             indurance
             .
          
           
             But
             the
             
               Hypothesis
            
             is
             true
             ,
             and
             proued
             by
             the
             Apostle
             .
          
           
             
               Ergo
               ,
            
             so
             is
             also
             the
             sequel
             that
             followeth
             thereon
             .
          
           
             
             To
             the
             same
             purpose
             is
             it
             said
             ,
             
               Rom.
            
             5.1
             .
             
               Being
               iustified
               ,
               we
               haue
               peace
               with
               God.
            
             Whence
             we
             infer
             :
          
           
             If
             the
             godly
             who
             depart
             ,
             being
             iustified
             ,
             haue
             peace
             with
             God
             through
             Christ
             ,
             then
             they
             are
             not
             by
             God
             adiudged
             to
             a
             fiery
             torment
             with
             the
             damned
             ,
             differing
             onely
             in
             indurance
             :
             for
             these
             two
             are
             contraries
             to
             bee
             agreed
             and
             at
             peace
             ,
             and
             yet
             be
             cast
             in
             such
             a
             painfull
             prison
             ,
             as
             
               Math.
            
             5.25
             .
             is
             most
             euident
             .
          
           
           
             But
             the
             godly
             who
             depart
             being
             iustified
             ,
             haue
             peace
             with
             God
             through
             Christ
             ,
             as
             is
             said
             .
          
           
             
               Ergo
               ,
            
             they
             are
             not
             cast
             in
             such
             a
             fiery
             prison
             ,
             to
             satisfie
             for
             themselues
             .
          
           
             
               Reuel
               .
            
             14.13
             .
             
               Blessed
               are
               they
               who
               dye
               in
               the
               
               Lord
               ,
               for
               they
               rest
               from
               hence
               from
               their
               labours
               ,
               and
               their
               workes
               follow
               them
               .
            
             Hence
             we
             reason
             :
          
           
             If
             all
             these
             who
             die
             not
             onely
             for
             the
             Lord
             ,
             as
             well
             as
             in
             him
             (
             as
             Martyrs
             )
             but
             they
             also
             who
             only
             die
             in
             the
             Lord
             ,
             (
             as
             all
             the
             godly
             doe
             who
             liue
             in
             him
             )
             if
             they
             inioy
             present
             blessednesse
             after
             death
             ,
             consisting
             of
             rest
             and
             remuneration
             ,
             then
             presently
             after
             death
             they
             are
             not
             sent
             to
             restlesse
             torment
             ,
             and
             a
             long
             time
             delayed
             of
             their
             happinesse
             and
             reward
             ,
             
             euen
             till
             the
             last
             day
             ,
             (
             as
             
               Bellarmine
            
             would
             haue
             the
             sense
             of
             the
             word
             
               amodo
               .
            
          
           
             But
             all
             those
             who
             die
             in
             the
             Lord
             ,
             are
             pronounced
             presently
             blessed
             ,
             and
             straightway
             they
             rest
             and
             are
             rewarded
             .
          
           
             
               Ergo
               ,
            
             they
             are
             not
             delaied
             of
             their
             blessed
             estate
             ,
             nor
             sent
             to
             any
             restlesse
             torment
             in
             Purgatory
             .
          
           
             To
             the
             same
             purpose
             is
             that
             which
             is
             said
             ,
             2
             
               Timothie
            
             4.7
             .
             
               I
               haue
               finished
               my
               course
            
             (
             saith
             
               Paul
            
             )
             
               and
               from
               hencefoorth
               is
               layde
               vp
               for
               mee
               a
               Crowne
               ,
               which
               the
               Lord
               shall
               giue
               mee
               in
               that
               day
               ,
               and
               not
               onely
               for
               mee
               ,
               but
               to
               all
               that
               loue
               the
               comming
               of
               Christ.
               
            
          
           
             2.
             
             
               Corinth
               .
            
             5.1
             .
             
               If
               our
               earthly
               habitation
               bee
               
               destroyed
               ,
               wee
               haue
               an
               eternall
               in
               the
               Heauens
               .
            
             In
             which
             place
             wee
             must
             first
             consider
             the
             meaning
             of
             this
             eternall
             habitation
             in
             the
             Heauens
             ,
             euen
             by
             our
             Aduersaries
             exposition
             ,
             that
             our
             Argument
             may
             be
             the
             stronger
             .
          
           
           
             
             
               Bellarmine
            
             saith
             ,
             That
             thereby
             the
             Fathers
             either
             meane
             the
             immortall
             body
             ,
             which
             we
             shall
             haue
             at
             the
             last
             day
             ;
             or
             else
             eternall
             life
             ,
             and
             the
             present
             vision
             of
             God
             after
             death
             :
             and
             of
             these
             he
             saith
             ,
             
               Sine
               dubio
               verior
               est
               haec
               posterior
               expositio
            
             ;
             and
             he
             giues
             his
             reason
             ,
             because
             the
             Apostle
             speaks
             in
             the
             present
             time
             after
             the
             bodies
             dissolution
             ,
             saying
             ,
             
               Habemus
               ,
               wee
               haue
               ,
            
             which
             if
             he
             had
             spoken
             of
             the
             immortall
             body
             after
             the
             resurrection
             ,
             and
             not
             of
             eternall
             life
             presently
             after
             death
             ,
             hee
             could
             not
             haue
             said
             
               habe●●●
               sed
               habebimus
               .
            
          
           
             Therefore
             he
             saith
             ,
             
               Apostoli
               ergo
               argumentio
               est
               optima
               ,
               nimirum
               ista
               si
               vita
               haec
               mortalis
               perit
               habemus
               statim
               aliam
               longe
               meliorem
               in
               coelo
               :
               ergo
               bonum
               est
               cito
               mori
               in
               hoc
               mundo
               ,
               vt
               cito
               vinamus
               in
               coelo
               .
            
             Whence
             with
             
               Bellarmine
            
             we
             conclude
             ,
             If
             after
             the
             dissolution
             of
             the
             godly
             ,
             they
             in
             the
             very
             present
             thereafter
             haue
             
               statim
               ,
            
             or
             incontinently
             ,
             and
             possesse
             eternall
             life
             in
             the
             heauens
             ;
             then
             after
             their
             dissolution
             ,
             they
             are
             not
             a
             long
             time
             delayed
             thereof
             and
             sent
             to
             torment
             in
             Purgatory
             .
          
           
             But
             by
             our
             aduersaries
             exposition
             and
             concession
             ,
             after
             dissolution
             the
             godly
             presently
             haue
             ,
             and
             instantly
             possesse
             eternall
             life
             in
             the
             Heauens
             .
          
           
             
               Ergo
               ,
            
             they
             are
             not
             delayed
             thereof
             ,
             nor
             sent
             to
             the
             torment
             of
             Purgatory
             .
          
           
             To
             the
             same
             purpose
             is
             that
             speech
             of
             the
             Apostle
             ,
             
             
               I
               desire
               to
               bee
               dissolued
               ,
            
             ioyning
             ,
             
               and
               to
               bee
               with
               Christ.
               
            
          
           
             
             
               Coloss.
            
             1.20
             .
             
               For
               it
               pleased
               the
               Father
               by
               him
               to
               reconcile
               all
               things
               to
               himselfe
               ,
               whether
               they
               bee
               on
               earth
               ,
               or
               in
               heauen
               .
            
             Whence
             we
             argue
             :
          
           
             If
             the
             Apostle
             speaking
             of
             the
             Church
             ,
             expressely
             comprehends
             the
             same
             in
             these
             two
             only
             ,
             to
             wit
             ,
             
             that
             part
             which
             is
             on
             earth
             ,
             and
             that
             which
             is
             in
             heauen
             ,
             or
             militant
             and
             triumphant
             ,
             
               in
               via
               ,
               &
               in
               patria
               :
            
             then
             he
             knew
             no
             third
             part
             ,
             such
             as
             the
             Romanists
             put
             in
             their
             diuision
             ,
             and
             make
             to
             bee
             in
             torment
             ,
             and
             labouring
             in
             Purgatory
             .
          
           
             But
             the
             Apostle
             comprehends
             the
             whole
             Church
             in
             these
             two
             parts
             onely
             ;
             to
             wit
             ,
             that
             which
             is
             on
             earth
             ,
             and
             that
             which
             is
             in
             heauen
             .
          
           
             
               Ergo
               ,
            
             he
             knew
             no
             such
             tripartition
             ,
             as
             the
             triple
             crowned
             Pope
             ,
             and
             the
             Papists
             make
             ;
             and
             consequently
             ,
             that
             there
             is
             no
             such
             place
             ,
             nor
             any
             part
             of
             the
             Church
             therein
             .
          
           
             As
             also
             ,
             to
             backe
             this
             Argument
             with
             our
             Aduersaries
             testimony
             of
             the
             ancient
             Churches
             beleefe
             .
             
             
               Bellarmine
            
             relates
             ,
             While
             it
             was
             vpbraided
             to
             the
             ancient
             Catholikes
             by
             the
             Donatists
             ,
             that
             they
             made
             two
             Churches
             ,
             one
             consisting
             of
             good
             and
             euill
             on
             earth
             ,
             and
             another
             of
             good
             onely
             in
             the
             heauens
             .
             The
             Catholikes
             answered
             ,
             That
             they
             made
             not
             two
             Churches
             ,
             but
             distinguished
             the
             two
             times
             onely
             of
             the
             Church
             .
             Whence
             we
             inferre
             :
          
           
             If
             the
             ancient
             Catholikes
             had
             then
             beleeued
             Purgatory
             ,
             and
             made
             any
             such
             tripartition
             ,
             as
             the
             new
             Romane
             Catholikes
             doe
             ,
             then
             the
             
               Donatists
            
             had
             vpbraided
             them
             not
             onely
             with
             making
             two
             Churches
             ,
             but
             with
             making
             three
             :
             and
             the
             Orthodox
             Catholikes
             had
             answered
             them
             ,
             that
             they
             made
             not
             three
             Churches
             ,
             but
             distinguished
             the
             three
             times
             of
             the
             Church
             .
          
           
             But
             this
             they
             did
             not
             .
             
               Ergo
               ,
            
             the
             ancient
             Catholikes
             beleeued
             no
             such
             thing
             .
          
           
             
               Galatians
               .
            
             6.8
             .
             
               Hee
               that
               soweth
               to
               the
               Spirit
               ,
               
               shall
               reape
               of
               the
               Spirit
               life
               eternall
               .
            
             So
             
               Iob
            
             7.2
             .
             
             2
             
               Tim.
            
             4.7
             .
             
               Reuel
               .
            
             14.13
             .
             Out
             of
             all
             which
             places
             thus
             we
             reason
             :
          
           
             If
             in
             Scripture
             there
             bee
             a
             twofold
             time
             onely
             of
             sowing
             on
             earth
             ,
             and
             reaping
             in
             heauen
             ;
             of
             working
             in
             this
             life
             ,
             and
             reward
             in
             the
             next
             ;
             of
             fighting
             here
             ,
             and
             triumph
             hereafter
             ;
             of
             finishing
             our
             course
             at
             death
             ,
             and
             thenceforth
             getting
             the
             Crowne
             of
             life
             ;
             and
             of
             labouring
             now
             ,
             and
             immediately
             resting
             after
             our
             departure
             :
             then
             surely
             there
             is
             no
             mid
             time
             nor
             place
             for
             the
             godly
             to
             feare
             or
             expect
             .
          
           
             But
             there
             is
             a
             twofold
             time
             onely
             as
             is
             said
             ,
             and
             as
             Scripture
             proues
             .
          
           
             
               Ergo
               ,
            
             there
             is
             no
             mid
             time
             of
             torment
             ,
             nor
             mid
             place
             of
             Purgatory
             .
          
           
             The
             truth
             of
             which
             Argument
             most
             clearely
             doth
             that
             Parable
             
               Math.
            
             20.1
             .
             illustrate
             ;
             where
             straightway
             at
             the
             end
             of
             the
             day
             ,
             the
             Labourers
             receiue
             their
             hyre
             .
             Now
             Purgatory
             can
             bee
             no
             part
             of
             the
             labour
             ;
             for
             that
             is
             in
             the
             Vineyard
             :
             nor
             no
             part
             of
             the
             day
             ;
             for
             in
             the
             last
             houre
             thereof
             some
             are
             called
             ,
             and
             hyred
             ,
             (
             such
             as
             none
             are
             in
             Purgatory
             )
             nor
             no
             part
             of
             the
             hyre
             ,
             which
             is
             desired
             in
             the
             amplest
             measure
             ,
             and
             giuen
             of
             bountie
             for
             well
             doing
             :
             
             and
             so
             Purgatory
             is
             not
             of
             all
             .
          
           
             
             Also
             
               Iohn
            
             9.4
             .
             
               The
               night
               comes
            
             (
             saith
             Christ
             )
             
               when
               no
               man
               can
               worke
               .
            
             Whence
             we
             argue
             :
          
           
             If
             none
             can
             worke
             ,
             or
             doe
             that
             after
             this
             life
             ,
             which
             is
             required
             of
             them
             in
             it
             ,
             for
             attaining
             to
             their
             saluation
             ;
             then
             none
             can
             satisfie
             for
             their
             sins
             in
             Purgatory
             .
          
           
             But
             the
             supposition
             is
             true
             .
          
           
             Therefore
             the
             sequell
             .
          
           
           
             2
             
               Corinth
               .
            
             4.17
             ,
             18.
             
             
               For
               our
               light
               affliction
               for
               a
               
               moment
               ,
               worketh
               for
               vs
               a
               farre
               more
               exceeding
               and
               eternall
               weight
               of
               glory
               ,
               while
               wee
               looke
               not
               at
               things
               seene
               but
               vnseene
               :
               for
               the
               things
               seene
               are
               temporall
               ,
               but
               the
               things
               that
               are
               not
               seene
               are
               eternall
               .
            
             Hence
             we
             reason
             :
          
           
             If
             temporall
             sufferings
             go
             not
             beyond
             the
             limits
             of
             this
             life
             to
             the
             godly
             ,
             and
             that
             these
             things
             that
             are
             temporall
             and
             seene
             ,
             are
             included
             within
             the
             bounds
             thereof
             ;
             that
             which
             is
             thereafter
             and
             vnseene
             ,
             being
             euer
             called
             eternall
             ,
             whether
             the
             same
             be
             ioy
             or
             paine
             ;
             then
             surely
             it
             will
             follow
             ,
             that
             the
             godly
             after
             this
             life
             indure
             no
             temporall
             paines
             in
             Purgatory
             ,
             the
             same
             being
             vnseene
             ,
             and
             going
             beyond
             the
             limits
             of
             this
             life
             .
          
           
             But
             the
             Hypothesis
             is
             true
             ,
             and
             therefore
             the
             Sequell
             .
          
           
             Now
             ,
             because
             on
             the
             distinction
             of
             
               Poena
               &
               culpa
               ,
            
             (
             as
             the
             maine
             pillar
             whereon
             
               Dagons
            
             house
             stood
             )
             Purgatory
             relies
             ;
             let
             vs
             pull
             this
             down
             ,
             that
             all
             this
             fiery
             fabricke
             may
             fall
             into
             ashes
             .
          
           
             
               Marke
            
             11.25
             .
             As
             wee
             are
             commanded
             to
             forgiue
             
             others
             ,
             so
             will
             God
             himselfe
             forgiue
             vs
             in
             like
             manner
             .
          
           
             But
             we
             are
             commanded
             to
             forgiue
             others
             from
             our
             heart
             fully
             ,
             without
             retaining
             the
             least
             grudge
             ,
             or
             meanest
             purpose
             of
             the
             smallest
             reuenge
             ,
             as
             
               Math.
            
             18.35
             .
             is
             euident
             .
          
           
             
               Ergo
               ,
            
             according
             to
             Christs
             promise
             ,
             so
             will
             God
             himselfe
             forgiue
             vs
             in
             like
             manner
             ,
             else
             it
             should
             follow
             ,
             which
             is
             blasphemously
             absurd
             ,
             that
             God
             would
             haue
             man
             more
             good
             and
             mercifull
             then
             himselfe
             ,
             and
             by
             his
             example
             should
             teach
             men
             ,
             (
             that
             are
             too
             prone
             to
             vice
             of
             themselues
             )
             
             hollow-hearted
             ,
             and
             fraudulent
             reconciliations
             .
          
           
             
             
               Col.
            
             2.13
             .
             
               God
               hath
               freely
               forgiuen
               all
               our
               trespasses
               .
            
             Whence
             we
             reason
             :
          
           
             That
             which
             God
             hath
             freely
             pardoned
             ,
             for
             that
             which
             he
             can
             no
             wise
             punish
             :
             seeing
             to
             pardon
             and
             to
             punish
             one
             and
             the
             same
             thing
             ,
             are
             alwaies
             incōpatible
             ;
             neither
             is
             any
             man
             iustly
             punished
             ,
             but
             for
             his
             fault
             ;
             which
             by
             free
             pardon
             being
             taken
             away
             as
             the
             cause
             ,
             any
             satisfactory
             punishment
             must
             cease
             as
             the
             effect
             ;
             except
             they
             would
             make
             God
             double
             vniust
             ,
             both
             in
             punishing
             wher
             no
             fault
             is
             ,
             as
             also
             by
             taking
             twise
             paiment
             for
             one
             debt
             ;
             from
             Christ
             and
             from
             vs.
             
          
           
             But
             so
             it
             is
             ,
             that
             God
             hath
             freely
             pardoned
             all
             our
             trespasses
             whatsoeuer
             ▪
             (
             whether
             they
             call
             them
             veniall
             or
             mortall
             ;
             )
             and
             as
             he
             is
             soueraignly
             mercifull
             ,
             so
             is
             he
             likewise
             iust
             .
             
               Ergo
               ,
            
             for
             these
             hee
             can
             no
             wise
             satisfactorily
             punish
             .
          
           
             
             
               Math.
            
             6.12
             .
             Our
             sinnes
             there
             are
             called
             
               Debts
               ,
            
             which
             we
             desire
             to
             be
             remitted
             .
             Whence
             out
             of
             this
             and
             the
             former
             place
             we
             argue
             :
          
           
             If
             our
             sinnes
             be
             our
             debts
             ,
             and
             that
             all
             our
             sinns
             are
             freely
             remitted
             ;
             therfore
             all
             our
             debts
             are
             freely
             discharged
             ,
             &
             consequently
             all
             their
             paiment
             ,
             or
             satisfaction
             of
             them
             ;
             &
             it
             were
             altogether
             against
             very
             sense
             to
             affirme
             the
             contrary
             ,
             that
             the
             whole
             debt
             should
             be
             discharged
             ,
             but
             not
             the
             whole
             payment
             ,
             and
             contrary
             to
             
               Math.
            
             18.27
             .
             where
             debt
             ,
             payment
             ,
             and
             punishment
             are
             all
             quit
             together
             .
          
           
             But
             our
             sinnes
             are
             our
             debts
             ,
             and
             they
             are
             all
             freely
             remitted
             .
          
           
             
               Ergo
               ,
            
             all
             the
             payment
             of
             them
             ,
             or
             satisfaction
             whatsoeuer
             .
          
           
           
             As
             this
             errour
             fights
             with
             that
             Petition
             of
             the
             
             Lords
             prayer
             ,
             
               Math.
            
             6.
             as
             also
             with
             that
             Article
             of
             our
             faith
             ,
             
               Col.
            
             2.13
             .
             whereby
             we
             beleeue
             not
             our
             owne
             satisfaction
             for
             our
             sinnes
             ,
             but
             Gods
             free
             remission
             of
             our
             sinnes
             :
             so
             is
             it
             against
             that
             part
             of
             the
             Decalogue
             ,
             
             where
             God
             shewes
             ,
             that
             he
             will
             shew
             mercy
             vpon
             the
             thousand
             generation
             of
             them
             that
             loue
             him
             :
             and
             therefore
             much
             more
             will
             he
             not
             scantle
             his
             mercy
             to
             themselues
             ,
             in
             remitting
             the
             guilt
             of
             their
             sinnes
             ,
             but
             retaining
             their
             temporall
             punishment
             .
          
           
             
               Iohn
            
             10.18
             .
             All
             satisfaction
             for
             sinne
             to
             the
             iustice
             
             of
             God
             ,
             must
             be
             voluntary
             ,
             if
             it
             be
             acceptable
             to
             him
             ,
             
             as
             all
             other
             things
             whatsoeuer
             we
             doe
             to
             〈◊〉
             in
             his
             seruice
             ;
             which
             if
             it
             be
             otherwise
             ,
             he
             ac●●pts
             it
             not
             .
          
           
             But
             the
             satisfaction
             that
             is
             in
             Purgatory
             to
             the
             Iustice
             of
             God
             ,
             is
             not
             voluntary
             :
             (
             for
             none
             but
             would
             chuse
             rather
             to
             go
             straightway
             to
             heauen
             ;
             )
             as
             also
             ineuitably
             they
             going
             there
             ,
             God
             satisfies
             rather
             himselfe
             by
             punishing
             them
             ,
             then
             they
             satisfie
             God
             by
             suffering
             .
          
           
             Therefore
             the
             paines
             of
             Purgatory
             are
             either
             no
             satisfaction
             at
             all
             to
             God
             of
             ours
             ,
             or
             else
             no
             wayes
             acceptable
             to
             him
             .
          
           
             Besides
             that
             ,
             all
             satisfaction
             is
             meritorious
             (
             else
             the
             creditor
             were
             not
             bound
             to
             giue
             a
             discharge
             vpon
             satisfaction
             to
             the
             debtor
             .
             )
          
           
             But
             the
             Soules
             merits
             not
             in
             Purgatory
             ,
             as
             
               Bellarmine
            
             proues
             ,
             
               Lib
               ▪
            
             2.
             
               de
               Purg.
               c.
            
             2.
             
          
           
             
               Ergo
               ,
            
             they
             satisfie
             not
             there
             .
          
           
             
               Galat.
            
             5.22
             .
             and
             
               Psal.
            
             23.4
             .
             
               The
               fruites
               of
               the
               
               Spirit
               are
               ioy
               and
               peac●
               ,
            
             which
             specially
             kiths
             in
             the
             
             godlies
             death
             ;
             and
             their
             courage
             there
             in
             is
             ,
             that
             although
             they
             walke
             thorow
             the
             valley
             of
             death
             ,
             they
             feare
             no
             ill
             ▪
          
           
             That
             doctrine
             then
             that
             takes
             away
             these
             happy
             fruits
             ,
             and
             that
             comfortable
             courage
             ,
             and
             on
             the
             contrary
             fills
             the
             soule
             with
             such
             panicke
             terrours
             ,
             and
             torments
             the
             conscience
             with
             the
             apprehension
             of
             so
             long
             lying
             ,
             (
             euen
             hundreds
             of
             yeares
             )
             in
             so
             fell
             a
             fire
             ;
             where
             to
             auoyd
             a
             farre
             gentler
             fire
             here
             but
             one
             houres
             burning
             ,
             a
             man
             would
             giue
             all
             that
             hee
             had
             ,
             That
             doctrine
             (
             I
             say
             )
             is
             to
             bee
             abhorred
             ,
             and
             damnable
             :
             and
             not
             without
             cause
             these
             Locusts
             that
             are
             the
             broachers
             thereof
             ,
             are
             said
             to
             haue
             stings
             to
             torment
             ,
             and
             lyons
             teeth
             to
             deuoure
             their
             prey
             .
          
           
             But
             so
             it
             is
             that
             the
             doctrine
             of
             Purgatory
             doth
             all
             the
             former
             .
          
           
             
               Ergo
               ,
            
             the
             same
             is
             to
             be
             abhorred
             and
             damnable
             .
          
           
             In
             Scripture
             wee
             haue
             sundry
             Examples
             of
             
             soules
             after
             receiued
             into
             heauen
             ,
             but
             neuer
             one
             sent
             vnto
             Purgatory
             ▪
             as
             
               Lazarus
            
             carried
             straightwayes
             by
             Angels
             into
             
               Abrahams
            
             bosome
             ,
             where
             he
             was
             comforted
             ;
             and
             consequently
             
               Abraham
            
             also
             himselfe
             before
             Christs
             death
             behooued
             to
             be
             in
             the
             same
             place
             of
             comfort
             .
             And
             this
             Example
             
               Bellarmine
            
             himselfe
             against
             the
             Greeke
             Church
             affirmes
             peremptorily
             to
             be
             〈◊〉
             Parable
             ,
             
             but
             a
             true
             Storie
             .
          
           
             So
             to
             the
             conuerted
             Thiefe
             ,
             that
             same
             night
             Paradise
             is
             promised
             ,
             which
             before
             
               Bellarmine
            
             proue
             (
             as
             hee
             alledgeth
             )
             to
             haue
             been
             extraordinary
             :
             he
             must
             prooue
             the
             going
             of
             soules
             to
             Purgatory
             first
             to
             bee
             ordinary
             .
             As
             also
             vpon
             one
             extraordinary
             .
             Example
             ,
             no
             common
             Article
             of
             Faith
             
             could
             bee
             grounded
             ,
             as
             
               Bellarmine
            
             doth
             on
             this
             ,
             saying
             ,
             
               De
               fide
               est
               mox
               a
               morte
               impios
               descendere
               ad
               aeterna
               supplicia
               ,
               vt
               patet
               ,
            
             Luc.
             16.
             
               de
               diuite
               ,
               &
               iustos
               ad
               aeterna
               gaudia
               ,
               vt
               patet
            
             Lucae
             23.
             
               de
               Latrone
               ,
               Hodie
               eris
               mecum
               in
               Paradiso
               .
            
          
           
             So
             
               Simeon
            
             desired
             
               to
               depart
               in
               peace
               ,
            
             and
             
               Paul
               to
               bee
               dissolued
               ,
            
             which
             neither
             the
             one
             had
             desired
             ,
             if
             his
             departure
             had
             been
             to
             enter
             him
             in
             so
             fierce
             a
             fire
             ,
             nor
             the
             other
             ,
             if
             his
             dissolution
             had
             not
             been
             straightway
             to
             ioyne
             him
             to
             Christ.
             Neither
             doth
             hee
             say
             ,
             that
             at
             the
             finishing
             of
             his
             course
             ,
             or
             ending
             of
             his
             fight
             ,
             a
             crowne
             onely
             is
             laid
             vp
             for
             him
             ,
             which
             should
             bee
             giuen
             him
             in
             that
             day
             (
             to
             wit
             ,
             of
             his
             departure
             ,
             as
             
               verse
            
             6.
             )
             but
             likewise
             ,
             that
             in
             the
             very
             like
             manner
             it
             abode
             all
             them
             that
             loue
             the
             Lord
             Iesus
             .
          
           
             Now
             to
             close
             vp
             our
             Arguments
             out
             of
             their
             owne
             distinction
             of
             
               Culpa
               &
               Poena
               ,
            
             thus
             wee
             
             reason
             :
          
           
             If
             Purgatory
             purge
             away
             ought
             ,
             either
             it
             purgeth
             the
             fault
             or
             the
             punishment
             .
          
           
             But
             it
             purges
             not
             away
             the
             fault
             or
             guilt
             of
             mortall
             sinnes
             ,
             (
             by
             the
             Papists
             owne
             confession
             )
             nor
             the
             eternall
             punishment
             of
             them
             ,
             both
             being
             before
             remitted
             .
             Neither
             purgeth
             it
             away
             the
             temporall
             punishment
             ;
             because
             out
             of
             the
             definition
             of
             purging
             ,
             which
             is
             taking
             away
             ,
             (
             as
             
               Iohn
            
             1.29
             .
             is
             euident
             )
             the
             same
             is
             not
             taken
             away
             ,
             but
             on
             the
             contrary
             is
             inflicted
             ,
             
               non
               aufertur
               enim
               ,
               sed
               infertur
               .
            
          
           
             Therefore
             of
             mortall
             sinnes
             it
             purgeth
             nothing
             ;
             and
             so
             in
             that
             respect
             it
             cannot
             bee
             called
             Purgatorie
             .
          
           
             And
             as
             for
             veniall
             sinnes
             ,
             which
             
               Bellarmine
            
             
             saith
             ,
             
               Quoad
               culpam
               &
               poenam
               intrant
               Purgatorium
               ,
            
             we
             prooue
             thus
             ,
             that
             it
             purges
             them
             not
             away
             .
          
           
             No
             transient
             actions
             can
             enter
             into
             Purgatorie
             ,
             to
             bee
             burnt
             vp
             ,
             or
             purged
             away
             ,
             which
             are
             
               Bellarmines
            
             owne
             words
             ,
             
             saying
             ,
             
               Ignis
               Purgatory
               que
               verus
               &
               realis
               est
               non
               potest
               opera
               combur
               ●r●
               ,
               quae
               sunt
               actiones
               transeuntes
               ,
               &
               iam
               transierunt
               .
            
          
           
             But
             to
             subsume
             ,
             Veniall
             sinnes
             are
             transient
             actions
             ,
             which
             none
             can
             deny
             .
          
           
             Therefore
             they
             enter
             no
             wise
             into
             Purgatorie
             ,
             to
             bee
             burnt
             vp
             ,
             or
             purged
             away
             ;
             and
             consequently
             ,
             seeing
             neither
             mortall
             nor
             veniall
             sinnes
             ,
             guilt
             nor
             punishment
             is
             purged
             away
             from
             the
             Soule
             in
             Purgatory
             ,
             there
             is
             no
             such
             thing
             at
             all
             ▪
             
               Nam
               Purgatorium
            
             (
             as
             is
             said
             )
             
               est
               semper
               alicuius
               rei
               purganda
               Purgatorium
               .
            
          
           
             As
             also
             ,
             that
             is
             not
             remitted
             ▪
             which
             wholly
             is
             punished
             (
             saith
             
               Bellarmine
               ,
            
             
             )
             
               Remissio
               enim
               sonat
               condonationem
               .
            
          
           
             But
             ,
             the
             Scripture
             and
             Fathers
             expressely
             teach
             (
             saith
             hee
             )
             that
             light
             or
             veniall
             sinnes
             are
             remitted
             after
             this
             life
             .
             
          
           
             Therefore
             (
             say
             wee
             )
             they
             are
             not
             totally
             punished
             ,
             nor
             enter
             into
             Purgatorie
             ,
             
               quoad
               culpam
               &
               poenam
               ,
            
             (
             as
             hee
             said
             before
             ;
             )
             nor
             are
             they
             punished
             at
             all
             ,
             seeing
             their
             temporall
             punishment
             is
             their
             totall
             punishment
             .
          
        
         
           
           
             Arguments
             against
             Purgatory
             ,
             and
             for
             our
             Assertion
             out
             of
             Bellarmin
             ,
             and
             our
             Aduersaries
             themselues
             .
          
           
             
               1.
               
               
                 Their
                 Confession
                 ,
                 and
                 arguments
                 of
              
               their
               owne
               Doctors
               for
               vs.
               
            
             
               
                 Bellarmine
              
               saith
               ,
               
               
                 Fatemur
                 Christum
                 pro
                 nobis
                 ,
                 
                 &
                 pro
                 toto
                 mundo
                 integre
                 ,
                 imo
                 plenissime
                 deo
                 patri
                 satisfecisse
                 .
              
               And
               againe
               ,
               Christ
               passions
               (
               saith
               he
               )
               
                 omnem
                 culpam
                 originalem
                 &
                 actualem
                 ,
                 lethalem
                 &
                 venialem
                 ,
                 &
                 omnem
                 poenam
                 tam
                 sempiternam
                 quam
                 temporariam
                 expiare
                 valent
                 ,
                 idque
                 totum
                 per
                 se
                 ,
                 etiam
                 si
                 nullae
                 admiscerentur
                 passiones
                 sanctorum
                 .
              
               Whence
               it
               followes
               :
               
                 
                   1
                   That
                   the
                   satisfaction
                   of
                   men
                   for
                   them selues
                   are
                   superfluous
                   at
                   least
                   ,
                   and
                   that
                   he
                   who
                   relyes
                   only
                   on
                   Christs
                   satisfaction
                   ,
                   relyes
                   on
                   that
                   which
                   for
                   saluation
                   is
                   alwayes
                   al-sufficient
                   .
                
                 
                   2
                   That
                   to
                   exact
                   that
                   punishment
                   of
                   man
                   ,
                   which
                   Christ
                   hath
                   already
                   satisfied
                   to
                   his
                   Fathers
                   iustice
                   ,
                   is
                   to
                   make
                   God
                   vniust
                   ,
                   by
                   taking
                   two
                   payments
                   for
                   one
                   debt
                   ,
                   as
                   also
                   in
                   not
                   accepting
                   Christ
                   satisfaction
                   for
                   as
                   much
                   as
                   it
                   is
                   worth
                   to
                   the
                   Godly
                   ,
                   being
                   of
                   value
                   to
                   free
                   them
                   ,
                   as
                   well
                   from
                   Purgatory
                   (
                   
                     which
                     is
                     the
                     lesse
                  
                   )
                   as
                   from
                   Hell
                   (
                   
                     which
                     is
                     the
                     greater
                  
                   )
                   .
                
                 
                   3
                   To
                   say
                   ,
                   that
                   Christs
                   satisfaction
                   serues
                   to
                   make
                   our
                   satisfaction
                   acceptable
                   ,
                   is
                   against
                   common
                   sense
                   ,
                   as
                   who
                   would
                   say
                   that
                   a
                   cautioner
                   had
                   payed
                   the
                   debt
                   ,
                   thereby
                   to
                   inable
                   the
                   principall
                   debtor
                   
                   being
                   vnresponsall
                   ,
                   to
                   pay
                   it
                   ouer
                   againe
                   to
                   the
                   Creditor
                   :
                   and
                   much
                   more
                   absurd
                   is
                   it
                   to
                   say
                   ,
                   that
                   this
                   second
                   payment
                   is
                   a
                   grace
                   ,
                   as
                   after
                   a
                   free
                   and
                   full
                   pardon
                   of
                   all
                   punishment
                   whatsoeuer
                   ,
                   it
                   should
                   bee
                   a
                   fauour
                   done
                   to
                   a
                   malefactor
                   to
                   bee
                   cast
                   so
                   long
                   in
                   prison
                   ,
                   and
                   cruelly
                   whipped
                   .
                
              
            
             
               
               
                 Dignitas
                 satisfactionis
              
               (
               saith
               
                 Bellarmine
              
               )
               
                 mensuram
                 accipit
                 a
                 dignitate
                 persona
                 satisfacientis
                 ,
                 
                 quemadmodum
                 grauitas
                 offensionis
                 a
                 dignitate
                 personae
                 laesae
                 .
              
               Now
               betweene
               finite
               man
               ,
               who
               is
               the
               offendor
               ,
               and
               the
               infinite
               God
               ,
               who
               is
               offended
               ,
               there
               is
               no
               equalitie
               of
               comparison
               or
               correspondence
               :
               therefore
               neither
               of
               the
               finite
               satisfaction
               of
               the
               one
               ,
               to
               the
               infinite
               Iustice
               of
               the
               other
               ,
               for
               which
               cause
               it
               behooued
               him
               to
               bee
               of
               an
               infinite
               nature
               ,
               who
               was
               our
               Redeemer
               .
            
             
               
               Againe
               ,
               Christs
               satisfaction
               is
               infinite
               (
               saith
               
                 Durand
              
               and
               
                 Mair●●es
                 :
              
               
               )
               therefore
               it
               is
               altogether
               needlesse
               to
               ioyne
               to
               Christs
               satisfaction
               (
               say
               they
               )
               any
               satisfaction
               of
               the
               sufferings
               of
               men
               ,
               which
               without
               being
               so
               ioyned
               to
               Christs
               ,
               wants
               not
               their
               owne
               fruits
               ,
               nor
               are
               in
               vaine
               (
               being
               indured
               heere
               )
               both
               in
               respect
               of
               the
               sufferers
               their
               owne
               reformation
               and
               conformitie
               with
               Christ
               wrought
               ,
               and
               the
               confirmation
               of
               the
               godly
               ,
               and
               good
               example
               to
               others
               that
               redounds
               thereby
               .
            
             
               
               If
               by
               the
               sufferings
               of
               the
               godly
               sinnes
               may
               be
               expiate
               (
               saye
               the
               same
               men
               cited
               by
               
                 Bellarmine
              
               )
               then
               it
               would
               not
               be
               absurd
               for
               them
               to
               bee
               called
               Redeemers
               of
               themselues
               in
               a
               part
               .
               
               But
               it
               is
               absurd
               for
               them
               to
               bee
               called
               redeemers
               of
               themselues
               ,
               because
               Christ
               is
               the
               sole
               and
               onely
               Redeemer
               
               of
               mankind
               ,
               of
               whom
               saith
               the
               Apostle
               ,
               
                 Who
                 is
                 made
                 vnto
                 vs
                 righteousnesse
                 and
                 redemption
                 ,
              
               1
               
                 Cor.
              
               1.30
               .
            
             
               Therefore
               by
               the
               sufferings
               of
               the
               godly
               ,
               sinnes
               cannot
               bee
               expiate
               ;
               neither
               veniall
               nor
               other
               in
               regard
               of
               punishment
               or
               otherwise
               .
            
             
               To
               this
               argument
               of
               their
               owne
               Doctors
               ,
               
                 Bellarmine
              
               no
               wise
               answeres
               ,
               but
               blasphemously
               affirming
               ,
               That
               it
               is
               no
               absurditie
               to
               say
               ,
               that
               wee
               are
               our
               owne
               redeemers
               in
               a
               part
               ,
               seeing
               the
               Councell
               of
               Trent
               hath
               decreed
               no
               lesse
               .
               
                 Sess.
              
               14.
               
               
                 Cap.
              
               8.
               
               
                 Can.
              
               13.
               
            
          
           
             
               
                 2.
                 
              
               Scriptures
               adduced
               by
               
                 Bellarmine
                 ,
              
               to
               proue
               ,
               that
               the
               Saints
               presently
               inioy
               the
               vision
               of
               God
               ,
               making
               directly
               for
               vs
               against
               Purgatory
               .
            
             
               
                 Ecclus.
              
               11.26
               .
               
                 It
                 is
                 an
                 easie
                 thing
                 to
                 the
                 Lord
                 in
                 
                 the
                 very
                 day
                 of
                 death
              
               (
               without
               longer
               delay
               )
               
                 to
                 reward
                 a
                 man
                 according
                 to
                 his
                 wayes
              
               ;
               and
               consequently
               to
               giue
               glory
               to
               the
               godly
               :
               
                 Et
                 illud
                 facile
                 est
                 Domino
                 ,
              
               
               
                 non
                 significat
              
               (
               saith
               
                 Bellarmine
              
               )
               
                 posset
                 si
                 vellet
                 ,
                 sed
                 reddit
                 Deus
                 &
                 facile
                 reddit
                 vnicuique
                 secundum
                 opera
                 sua
                 in
                 die
                 obitus
                 ,
                 aloquisi
                 posset
                 ,
                 &
                 non
                 redderet
                 frustra
                 nos
                 hoc
                 argumento
                 hortaretur
                 sapiens
                 .
              
            
             
               Also
               ,
               he
               brings
               that
               saying
               of
               
                 Paul
                 ,
              
               2
               
                 Cor.
              
               5.1
               .
               
               where
               the
               Apostle
               saith
               in
               the
               very
               instant
               and
               present
               time
               after
               the
               laying
               downe
               of
               our
               earthly
               bodies
               in
               death
               ,
               
               
                 wee
                 haue
                 an
                 eternall
                 habitation
                 in
                 
                 the
                 heauens
              
               ;
               and
               so
               the
               soule
               remaines
               no
               time
               without
               a
               house
               :
               but
               as
               soone
               as
               it
               goes
               out
               of
               the
               earthly
               ,
               it
               presently
               enters
               into
               the
               heauenly
               :
               and
               therefore
               
                 Bellarmine
              
               sayes
               ,
               
               
                 Apostoli
                 argumentatio
                 optima
                 est
                 ,
                 nimirum
                 ista
                 ,
                 Si
                 vita
                 haec
                 mortalis
                 perit
                 ,
                 habemus
                 statim
                 aliam
                 longe
                 meliorem
                 in
                 coelo
                 ,
              
               speaking
               so
               of
               all
               the
               godly
               indifferently
               .
            
             
               
               To
               the
               same
               purpose
               is
               that
               which
               he
               adduceth
               out
               of
               the
               8.
               verse
               ,
               where
               the
               Apostle
               setteth
               downe
               ,
               that
               this
               is
               the
               estate
               of
               the
               godly
               soule
               departing
               ,
               without
               acknowledging
               any
               mid
               place
               or
               condition
               ,
               that
               when
               it
               is
               absent
               from
               the
               body
               by
               corporall
               death
               ,
               it
               is
               straightway
               present
               with
               the
               Lord
               in
               life
               euerlasting
               .
            
             
               
               
                 Bellarmine
              
               likewise
               in
               his
               first
               Booke
               of
               the
               Beatitude
               of
               the
               Saints
               ,
               
               to
               shew
               the
               conformitie
               that
               is
               betweene
               Christ
               and
               his
               members
               in
               their
               estate
               immediately
               after
               death
               ,
               brings
               in
               ,
               That
               as
               he
               was
               not
               after
               death
               immediately
               blessed
               in
               his
               bodie
               (
               which
               rested
               three
               dayes
               in
               the
               graue
               till
               his
               resurrection
               ,
               )
               but
               that
               in
               his
               soule
               notwithstanding
               he
               was
               immediately
               blessed
               ,
               and
               in
               Paradise
               ,
               (
               according
               to
               his
               owne
               speech
               to
               the
               Thiefe
               on
               the
               crosse
               ,
               
                 This
                 day
                 thou
                 shalt
                 bee
                 with
                 mee
                 in
                 Paradise
                 .
              
               )
               Therefore
               likewise
               ,
               the
               Saints
               (
               to
               be
               conformed
               with
               Christ
               ,
               saith
               he
               )
               while
               they
               rest
               in
               their
               graues
               according
               to
               their
               bodies
               ,
               yet
               according
               to
               their
               soules
               they
               are
               happy
               and
               blessed
               in
               Paradise
               .
               Which
               conformitie
               then
               wee
               see
               will
               clearely
               euince
               ,
               that
               there
               is
               no
               going
               to
               Purgatorie
               ;
               but
               that
               as
               Christs
               soule
               immediately
               after
               death
               went
               vnto
               Paradise
               ,
               and
               was
               blessed
               there
               ;
               so
               doth
               the
               soules
               of
               the
               godly
               that
               are
               Christs
               members
               goe
               thither
               immediately
               after
               death
               ,
               and
               
               are
               blessed
               likewise
               ,
               (
               else
               if
               immediatly
               they
               went
               any
               where
               else
               ,
               in
               place
               of
               a
               conformitie
               there
               should
               bee
               a
               disconformitie
               :
               )
               and
               as
               his
               bodie
               abode
               in
               the
               graue
               till
               his
               resurrection
               ,
               notwithstanding
               of
               the
               present
               beatification
               of
               his
               soule
               after
               death
               :
               So
               that
               their
               bodies
               shall
               in
               like
               manner
               abide
               in
               the
               graue
               till
               their
               resurrection
               ,
               notwithstanding
               of
               the
               present
               beatification
               of
               their
               soules
               likewise
               after
               death
               .
            
          
           
             
               
                 3.
                 
              
               Fathers
               adduced
               by
               
                 Bellarmine
              
               himselfe
               ,
               to
               proue
               that
               the
               Saints
               presently
               inioye
               the
               vision
               of
               God
               ,
               and
               making
               expressely
               for
               vs
               against
               the
               dotage
               of
               
                 Purgatorie
                 .
              
            
             
               And
               first
               
                 Dyonisius
                 Areopagita
                 .
              
            
             
               
                 Dyonisius
                 Areopagita
              
               saith
               thus
               ,
               the
               Saints
               in
               their
               death
               knowe
               surely
               that
               ,
               that
               wholly
               they
               shall
               attaine
               rest
               ,
               and
               a
               full
               conformitie
               with
               Christ
               ,
               when
               they
               come
               to
               the
               end
               of
               this
               present
               life
               ;
               in
               cleerely
               beholding
               the
               way
               to
               immortalitie
               hard
               at
               hand
               ,
               they
               praise
               the
               Lords
               bountie
               ,
               and
               with
               a
               heauenly
               mirth
               reioyce
               :
               speaking
               so
               of
               all
               the
               Godly
               in
               common
               .
               Whereupon
               
                 Belarmine
              
               doth
               will
               vs
               to
               remarke
               this
               :
               
                 Nota
              
               (
               saith
               he
               )
               
                 dicere
                 Dyonisium
                 animas
                 Sanctorum
                 statim
                 a
                 morte
                 hominis
                 consequi
                 immortalitatem
                 :
              
               which
               they
               could
               not
               doe
               ,
               nor
               so
               exceedingly
               reioyce
               in
               death
               ,
               if
               
                 ●
                 vicino
                 ,
              
               or
               hard
               at
               hand
               ,
               they
               saw
               the
               tormenting
               
               fire
               of
               Purgatorie
               ,
               rather
               then
               a
               glorious
               rest
               to
               abide
               them
               .
            
             
               
               
                 Iustin
                 Martyr
              
               saith
               thus
               :
               But
               after
               the
               departure
               of
               the
               soule
               from
               the
               body
               ,
               
               
                 statim
                 ,
              
               or
               instantly
               ,
               there
               is
               made
               a
               distinction
               betweene
               the
               good
               and
               the
               euill
               :
               for
               they
               are
               carried
               to
               the
               places
               ,
               that
               they
               are
               worthy
               of
               ,
               the
               soules
               of
               the
               godly
               by
               the
               Angels
               being
               carried
               to
               Paradise
               ,
               where
               the
               company
               and
               sight
               of
               the
               Angels
               ,
               and
               Archangels
               is
               ,
               as
               also
               the
               sight
               of
               Christ
               our
               Sauiour
               ,
               according
               to
               these
               words
               ,
               
                 while
                 we
                 are
                 absent
                 from
                 the
                 body
                 ,
                 we
                 are
                 present
                 with
                 the
                 Lord
                 ,
              
               but
               the
               soules
               of
               the
               wicked
               are
               carried
               into
               Hell.
               
            
             
               
               
                 Cyprian
              
               saith
               (
               excluding
               no
               godly
               soule
               )
               O
               what
               dignity
               and
               security
               is
               it
               in
               a
               moment
               to
               close
               thy
               eies
               ,
               
               whereby
               men
               in
               the
               world
               are
               seene
               :
               and
               to
               open
               them
               instantly
               ,
               that
               God
               and
               Christ
               may
               be
               seene
               .
               Oh
               what
               great
               happinesse
               is
               it
               to
               bee
               suddenly
               pulled
               from
               the
               earth
               that
               thou
               mayest
               presently
               be
               placed
               in
               heauen
               .
            
             
               
               
                 Augustine
              
               saith
               thus
               ,
               
               (
               speaking
               of
               all
               the
               godly
               )
               O
               happy
               soule
               who
               ,
               how
               soone
               it
               is
               loosed
               from
               the
               body
               ▪
               being
               set
               at
               liberty
               ,
               presently
               goeth
               to
               heauen
               and
               is
               secure
               and
               at
               rest
               .
            
             
               And
               againe
               he
               saith
               ,
               surely
               the
               good
               that
               are
               faithfull
               since
               that
               time
               that
               they
               are
               redeemed
               by
               that
               price
               ,
               which
               Christ
               by
               his
               blood-shedde
               powred
               forth
               ,
               doe
               no
               wise
               know
               any
               infernall
               place
               after
               death
               .
            
             
               
               
                 Prosper
              
               saith
               thus
               ,
               
               because
               according
               to
               the
               speech
               of
               Scripture
               ,
               the
               whole
               life
               of
               man
               is
               a
               
               temptation
               vpon
               earth
               ,
               then
               is
               the
               temptation
               ended
               ,
               when
               the
               fight
               is
               ended
               ;
               and
               then
               is
               the
               fight
               ended
               ,
               when
               to
               the
               same
               secure
               victory
               succeeds
               ,
               at
               the
               very
               end
               of
               this
               life
               :
               that
               so
               all
               the
               Souldiers
               of
               Christ
               ,
               who
               euen
               to
               the
               end
               of
               this
               their
               present
               life
               ,
               by
               diuine
               aide
               haue
               valiantly
               resisted
               their
               enemies
               :
               hauing
               ended
               their
               painefull
               pilgrimage
               ,
               may
               presently
               thenceforth
               raigne
               happy
               in
               their
               natiue
               Countrey
               .
            
             
               
                 Anselmus
              
               thus
               speaketh
               ,
               the
               Preachers
               of
               the
               
               Church
               ,
               
               after
               that
               they
               haue
               departed
               out
               of
               the
               body
               ;
               they
               are
               no
               wise
               delayed
               of
               the
               present
               possession
               of
               their
               Heauenly
               Countrey
               :
               but
               instantly
               as
               they
               depart
               from
               the
               flesh
               ,
               whereunto
               the
               soule
               was
               formerly
               tyed
               ,
               so
               soone
               are
               they
               made
               to
               rest
               in
               the
               heauenly
               seate
               .
            
          
           
             
               
                 4.
                 
              
               Reasons
               adduced
               by
               
                 Bellarmine
                 ,
              
               to
               proue
               the
               Saints
               present
               fruition
               of
               ioy
               ,
               and
               making
               directly
               for
               vs
               ,
               against
               Purgatorie
               .
            
             
               God
               (
               saith
               he
               )
               is
               no
               readier
               ,
               or
               more
               inclinde
               to
               
               punish
               ,
               
               then
               he
               is
               to
               reward
               :
               wherefore
               it
               followes
               ,
               that
               if
               the
               wicked
               be
               presently
               cast
               in
               torment
               ,
               as
               we
               see
               the
               example
               of
               the
               rich
               Glutton
               teaches
               vs
               ,
               that
               by
               a
               like
               equitie
               that
               the
               godly
               instantly
               after
               death
               ,
               likewise
               receiue
               their
               owne
               reward
               .
            
             
               As
               
                 Basilius
              
               notes
               (
               saith
               he
               )
               before
               Christs
               comming
               ,
               
               the
               death
               of
               the
               Godly
               was
               lamented
               ,
               
               but
               
               since
               that
               time
               ,
               the
               same
               is
               celebrated
               with
               mirth
               ,
               and
               why
               so
               ?
               but
               because
               to
               die
               then
               it
               was
               a
               misery
               ▪
               but
               now
               death
               is
               the
               beginning
               of
               happinesse
               ,
               which
               surely
               it
               could
               not
               be
               (
               say
               we
               )
               if
               the
               soule
               went
               to
               a
               tormenting
               fire
               in
               Purgatorie
               ,
               but
               a
               greater
               miserie
               ,
               then
               when
               the
               soule
               went
               before
               (
               as
               they
               say
               )
               to
               a
               painelesse
               
                 Limbo
                 .
              
            
             
               
                 Leuit.
              
               19.13
               .
               Thou
               shalt
               not
               retaine
               the
               wages
               of
               the
               hireling
               beside
               thee
               all
               night
               till
               the
               morning
               therefore
               lest
               God
               should
               seeme
               lesse
               iust
               or
               pitifull
               at
               the
               very
               end
               of
               the
               day
               of
               his
               life
               ,
               
               much
               more
               wil
               he
               giue
               glory
               to
               the
               godly
               ,
               according
               to
               that
               Parable
               ,
               
                 Mat.
              
               20.
               and
               consequently
               (
               say
               we
               )
               he
               will
               not
               delay
               them
               of
               that
               reward
               ,
               not
               only
               one
               night
               ,
               but
               many
               hundreds
               of
               yeares
               (
               as
               the
               Papists
               hold
               )
               tormenting
               their
               soules
               in
               Purgatorie
               .
            
          
        
         
           
             Bellarmines
             Arguments
             for
             Purgatory
             answered
             .
          
           
             
               1.
               
            
             Out
             of
             the
             Old
             Testament
             .
          
           
             
             2
             
               Maccab.
            
             12.45
             .
             It
             was
             a
             holy
             and
             good
             thought
             (
             saith
             the
             Authour
             )
             to
             pray
             for
             the
             dead
             ,
             
             that
             they
             might
             bee
             absolued
             from
             their
             sinnes
             .
             Whence
             it
             followeth
             (
             saith
             
               Bellarmine
            
             )
             that
             the
             dead
             after
             this
             life
             may
             be
             absolued
             ,
             and
             may
             haue
             sinnes
             to
             satisfie
             for
             ;
             whereof
             before
             their
             death
             they
             were
             not
             absolued
             .
             And
             this
             is
             done
             in
             Purgatorie
             .
          
           
           
             1.
             
             Our
             generall
             reply
             to
             all
             such
             Arguments
             brought
             out
             of
             
               Apocripha
            
             is
             ,
             
             that
             no
             disputation
             can
             bee
             ,
             but
             out
             of
             principles
             mutually
             by
             both
             parties
             receiued
             :
             such
             as
             these
             Bookes
             are
             not
             by
             vs
             as
             Canonicall
             .
             And
             therefore
             it
             is
             ,
             that
             wee
             argue
             not
             with
             a
             Iew
             out
             of
             the
             New
             Testament
             .
          
           
             2.
             
             Our
             reason
             of
             reiecting
             them
             as
             not
             Canonicall
             ,
             is
             (
             beside
             the
             consent
             of
             the
             Primitiue
             Church
             with
             vs
             ,
             confessed
             by
             
               Bellarmine
               ,
            
             and
             testified
             by
             
               Ierome
            
             )
             the
             proofe
             which
             wee
             haue
             out
             of
             Canonicall
             Scripture
             ,
             and
             out
             of
             themselues
             :
             For
             
               all
               Scripture
               ,
            
             
             saith
             
               Paul
               ,
               is
               by
               immediate
               and
               by
               diuine
               inspiration
               :
            
             But
             these
             Books
             ,
             as
             the
             Authour
             confesseth
             ,
             
             are
             not
             so
             ,
             but
             a
             mediate
             abridgement
             of
             another
             mans
             Bookes
             done
             with
             great
             paines
             ,
             which
             the
             Papists
             themselues
             hold
             not
             as
             Canonicall
             ;
             and
             therefore
             so
             neither
             can
             their
             compend
             be
             .
          
           
             3.
             
             The
             sinne
             of
             these
             men
             was
             mortall
             ,
             
             (
             as
             is
             euident
             
               Deut.
            
             13.7
             .
             )
             the
             eternall
             punishment
             and
             guilt
             whereof
             comes
             not
             to
             bee
             satisfied
             for
             in
             Purgatorie
             ,
             (
             as
             the
             Papists
             affirme
             :
             )
             and
             as
             for
             the
             temporall
             ,
             they
             had
             suffered
             for
             that
             already
             ,
             (
             as
             
               v.
            
             40.
             is
             cleare
             )
             being
             slaine
             for
             their
             sinne
             :
             euen
             as
             
               Bellarmine
            
             saith
             ,
             
             That
             the
             thiefes
             violent
             death
             on
             the
             Crosse
             ,
             was
             iustly
             his
             full
             temporall
             satisfaction
             ;
             and
             so
             these
             men
             had
             nothing
             to
             suffer
             or
             satisfie
             in
             Purgatory
             .
          
           
             Neither
             ,
             saith
             the
             Text
             ,
             that
             it
             was
             to
             deliuer
             them
             from
             any
             temporall
             punishment
             that
             then
             they
             were
             in
             ;
             but
             hauing
             a
             regard
             to
             the
             resurrection
             ,
             to
             absolue
             them
             from
             the
             sinne
             it selfe
             ,
             which
             they
             had
             committed
             ,
             that
             as
             
               Bellarmine
            
             himselfe
             saith
             ,
             it
             might
             not
             bee
             imputed
             vnto
             
             them
             in
             that
             day
             of
             the
             resurrection
             of
             all
             flesh
             .
          
           
             To
             all
             the
             subsequent
             places
             adduced
             out
             of
             the
             old
             Testament
             ,
             
             
               Bellarmines
            
             owne
             confession
             sufficeth
             as
             an
             answere
             ,
             
               Quod
               solum
               probabiliter
               suade●●
               ,
            
             but
             doe
             no
             wise
             necessarily
             inforce
             ,
             as
             by
             a
             short
             touch
             of
             them
             we
             shall
             here
             shew
             .
          
           
             
             As
             for
             that
             of
             
               Tobit
               .
            
             4.17
             .
             
               Powre
               out
               thy
               bread
               vpon
               the
               buriall
               of
               the
               iust
               ▪
            
             beside
             that
             the
             Booke
             is
             not
             Canonicall
             ,
             it
             imports
             no
             wayes
             Purgatory
             ,
             seeing
             the
             Primitiue
             Christians
             ,
             (
             as
             witnesseth
             
               Augustine
            
             )
             on
             the
             dayes
             of
             the
             remembrance
             of
             the
             Martyrs
             ,
             
             had
             their
             Loue-feasts
             ,
             and
             Distributions
             vpon
             the
             buriall
             places
             of
             the
             Martyrs
             ;
             and
             yet
             this
             they
             did
             not
             to
             deliuer
             them
             out
             of
             Purgatory
             ,
             seeing
             they
             grant
             that
             the
             Martyrs
             goe
             not
             thither
             .
          
           
             
             As
             for
             
               Dauids
            
             mourning
             ,
             and
             the
             men
             of
             Iabesh
             Gilead
             ,
             
             for
             
               Saul
            
             and
             
               Ionathan
               ,
            
             &c.
             it
             was
             not
             to
             deliuer
             
               Saul
            
             out
             of
             Purgatory
             ,
             who
             dyed
             desperately
             ,
             but
             as
             the
             Text
             shewes
             ,
             that
             Israel
             for
             their
             sinnes
             was
             fallen
             before
             their
             enemies
             ▪
             as
             
               Ioshua
            
             for
             the
             like
             cause
             mourned
             .
             
               Iosh.
            
             7.7
             .
          
           
             
             As
             for
             
               Psal.
            
             38.1
             .
             by
             correction
             in
             Gods
             wrath
             Purgatory
             cannot
             bee
             meant
             ,
             because
             the
             Papists
             grant
             ,
             that
             the
             partie
             is
             reconciled
             before
             hee
             goe
             thither
             :
             as
             also
             ,
             
               In
               ira
               corripi
               ,
            
             (
             saith
             
               Bellarmine
            
             )
             
               secundum
               Augustinum
               est
               ,
               〈◊〉
               pun●r●
               post
               hanc
               vitam
               ,
               ad
               correctionem
               tamen
               &
               emendationem
               ,
            
             which
             cannot
             be●-in-Purgatory
             neither
             .
             
             For
             the
             same
             
               Bellarmine
            
             confesseth
             ,
             saying
             ,
             
               Nemo
               negare
               potest
               poenam
               Purgatorij
               non
               spectare
               ad
               fructum
               noua
               vitae
               .
            
          
           
           
             As
             for
             
               Psalm
               .
            
             66.12
             .
             The
             two
             preceding
             verses
             
             shewe
             ,
             
             that
             by
             fire
             is
             meant
             the
             triall
             of
             the
             godly
             ;
             and
             by
             water
             is
             meant
             affliction
             ,
             when
             the
             
               Psalmist
            
             saith
             ,
             
               Wee
               went
               thorow
               fire
               and
               water
               .
            
             And
             fire
             here
             is
             before
             water
             :
             but
             so
             is
             not
             Purgatory
             (
             which
             they
             meane
             by
             fire
             )
             before
             Baptisme
             ,
             (
             which
             they
             meane
             by
             water
             .
             )
          
           
             As
             for
             
               Isai.
            
             44.
             which
             place
             (
             saith
             
               Bellarmine
            
             )
             
               Augustine
            
             expounds
             of
             Purgatory
             ,
             
               Augustine
            
             in
             
             the
             place
             cited
             by
             him
             ,
             
             saith
             ,
             that
             the
             meaning
             of
             
               Isai.
            
             is
             that
             same
             with
             that
             of
             
               Malac.
            
             3.3
             .
             which
             
               Bellarmine
               lib.
            
             1.
             
               de
               Purg.
               c.
            
             1.
             expresly
             expounds
             to
             be
             
               Tribulationes
               hujus
               vitae
               .
            
          
           
             Besides
             that
             ,
             the
             purging
             spoken
             of
             by
             the
             Prophet
             ,
             is
             said
             to
             bee
             by
             washing
             as
             well
             as
             burning
             ,
             and
             in
             the
             middest
             of
             Ierusalem
             ;
             but
             not
             vnder
             the
             earth
             .
          
           
             As
             for
             
               Isai.
            
             9.18
             .
             The
             Text
             speakes
             of
             deuouring
             ,
             
             but
             not
             of
             purging
             ;
             and
             that
             wickednesse
             burnes
             as
             fire
             ;
             but
             not
             that
             fire
             burneth
             wickednesse
             .
             Nor
             is
             it
             vnremarkeable
             that
             this
             fire
             of
             theirs
             is
             by
             themselues
             called
             heere
             iniquitie
             ;
             for
             so
             it
             is
             in
             deed
             ,
             a
             maine
             poynt
             of
             the
             mysterie
             thereof
             .
          
           
             As
             for
             
               Micha
               .
            
             7.9
             .
             Gods
             indignation
             cannot
             be
             said
             to
             bee
             borne
             in
             Purgatory
             ,
             because
             (
             as
             is
             
             confessed
             by
             the
             Papists
             themselues
             )
             the
             party
             being
             reconciled
             before
             he
             goe
             there
             ,
             is
             freed
             therefrom
             .
          
           
             As
             for
             
               Zechar.
            
             9.11
             .
             
               Math.
            
             21.5
             .
             sheweth
             ,
             
             that
             by
             that
             pit
             ,
             
             is
             meant
             our
             spirituall
             captiuitie
             :
             and
             as
             
               Augustine
            
             expounds
             it
             ,
             
               Humanae
               
               miseria
               sicca
               est
               profunditas
               .
            
             Neither
             is
             our
             deliuery
             therefrom
             by
             our
             owne
             suffering
             ;
             but
             it
             is
             said
             to
             bee
             by
             the
             blood
             of
             the
             Couenant
             .
             Nor
             yet
             follow●s
             from
             the
             priuation
             of
             water
             ,
             the
             position
             of
             fire
             .
          
        
         
           
             Bellarmines
             Arguments
             for
             Purgatory
             answered
             .
          
           
             Out
             of
             the
             New
             Testament
             .
          
           
             
             
               Math.
            
             12.32
             .
             There
             is
             a
             sinne
             which
             shall
             not
             bee
             forgiuen
             neither
             in
             this
             world
             ,
             nor
             in
             that
             to
             come
             .
          
           
             
               Ergo
               ,
            
             this
             implies
             ,
             that
             some
             sinnes
             are
             forgiuen
             in
             the
             world
             to
             come
             ,
             which
             is
             in
             Purgatory
             .
          
           
             
             This
             Text
             speakes
             onely
             of
             remission
             of
             sinnes
             ,
             which
             cannot
             be
             meant
             of
             Purgatory
             ,
             where
             there
             is
             no
             remission
             of
             sinnes
             ,
             but
             punition
             for
             sinnes
             .
             Neither
             doth
             the
             world
             to
             come
             signifie
             in
             Scripture
             ▪
             Purgatory
             ,
             or
             any
             temporall
             estate
             of
             man
             ,
             but
             onely
             the
             last
             day
             ,
             and
             his
             eternall
             estate
             :
             as
             
               Marke
               .
            
             10
             ▪
             30.
             is
             cleare
             ;
             
             where
             it
             is
             said
             ,
             that
             
               hee
               that
               forsakes
               ought
               heere
               for
               Christs
               sake
               ,
               he
               shall
               receiue
               an
               hundred
               fold
               in
               this
               time
               ,
               and
               life
               eternall
               in
               the
               world
               to
               come
            
             ▪
          
           
             
             Next
             ▪
             the
             Euangelists
             
               Marke
            
             ▪
             and
             
               Luke
            
             as
             
               posterio●
               ,
            
             in
             one
             cleare
             ,
             word
             she
             〈◊〉
             ,
             that
             〈◊〉
             that
             disjunctiue
             speed
             of
             〈…〉
             no
             forgiuenesse
             at
             all
             is
             meant
             ;
             or
             that
             that
             sinne
             shall
             neuer
             be
             forgiuen
             ▪
          
           
             Besides
             that
             ,
             it
             is
             against
             the
             rules
             of
             right
             ●e●soning
             ,
             (
             as
             
               Bellarmine
            
             is
             forced
             to
             grant
             that
             of
             a
             
             negatiue
             ,
             an
             affirmation
             should
             follow
             ,
             chiefly
             the
             one
             being
             particular
             ,
             and
             the
             other
             generall
             .
          
           
             1
             
               Cor.
            
             3.15
             .
             If
             any
             mans
             worke
             burne
             he
             shall
             suffer
             losse
             ,
             but
             himselfe
             shall
             be
             saued
             ;
             yet
             so
             as
             
             by
             fire
             .
          
           
             1.
             
             
               Bellarmine
            
             grants
             this
             place
             to
             be
             allegoricall
             ,
             
             difficill
             ,
             and
             variously
             expounded
             both
             by
             Popes
             and
             Fathers
             ,
             (
             from
             whom
             notwithstanding
             he
             professes
             himselfe
             to
             dissent
             )
             and
             consequently
             the
             same
             is
             not
             argumentatiue
             .
          
           
             2.
             
             In
             the
             exposition
             of
             all
             the
             proceeding
             parts
             of
             the
             Text
             
               Bellarmine
            
             consents
             with
             vs
             ,
             till
             he
             come
             to
             the
             last
             words
             ,
             (
             
               but
               himselfe
               shall
               bee
               saued
               ,
               yet
               as
               by
               fire
            
             )
             yeelding
             that
             the
             fire
             which
             proueth
             the
             worke
             is
             not
             meant
             of
             Purgatory
             ;
             but
             Metaphorically
             to
             be
             taken
             :
             but
             the
             fire
             whereby
             the
             person
             of
             the
             worker
             shall
             be
             saued
             ,
             is
             properly
             to
             be
             taken
             (
             saith
             he
             )
             and
             is
             that
             of
             Purgatorie
             .
             But
             first
             ,
             
               Bellarmines
            
             owne
             explication
             of
             the
             similitude
             ,
             in
             the
             beginning
             of
             the
             fift
             Chapter
             ,
             testifies
             that
             in
             all
             the
             tenure
             of
             that
             whole
             metaphoricall
             speach
             ,
             it
             is
             but
             one
             fire
             that
             is
             meant
             ,
             &
             no
             more
             sortes
             .
             And
             this
             is
             so
             vsuall
             in
             Scripture
             ,
             that
             (
             except
             in
             Sacramentall
             formes
             of
             speech
             )
             one
             and
             the
             same
             word
             ,
             in
             one
             currant
             of
             a
             Metaphoricall
             speech
             is
             neuer
             diuersly
             taken
             :
             and
             therefore
             that
             instance
             of
             
               Bellarmines
               ,
            
             2
             
               Cor.
            
             5.21
             .
             is
             impertinent
             ;
             both
             the
             whole
             tenure
             of
             speech
             ,
             (
             as
             is
             said
             ,
             )
             not
             being
             metaphoricall
             ,
             and
             it
             being
             knowne
             euidently
             ,
             that
             (
             according
             to
             the
             Hebrew
             phrase
             )
             how
             oft
             Christ
             is
             called
             sinne
             ,
             (
             as
             he
             is
             there
             )
             is
             vnderstood
             ,
             that
             he
             was
             a
             sacrifice
             for
             sinne
             :
             besides
             that
             ,
             the
             direct
             opposition
             cleareth
             that
             the
             word
             (
             sinne
             )
             in
             both
             places
             of
             that
             
             speech
             ,
             cannot
             be
             of
             one
             signification
             .
          
           
             Next
             ,
             it
             is
             absurd
             ,
             the
             whole
             discourse
             being
             Metaphoricall
             (
             as
             
               Bellarmine
            
             grants
             )
             to
             take
             the
             word
             (
             fire
             )
             to
             be
             only
             proper
             .
             But
             it
             is
             most
             absurd
             to
             take
             it
             only
             Metaphorically
             there
             ,
             when
             no
             note
             of
             similitude
             is
             perfixed
             thereto
             (
             as
             in
             the
             second
             place
             :
             )
             and
             to
             take
             it
             properly
             only
             there
             ,
             where
             expreslie
             in
             the
             contrary
             ,
             the
             spirit
             of
             God
             doth
             put
             vpon
             it
             a
             speciall
             note
             of
             similitude
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             to
             preuent
             any
             such
             fallacie
             ,
             (
             as
             he
             doth
             in
             the
             last
             place
             )
             .
          
           
             Neither
             is
             that
             instance
             of
             
               Bellarmines
            
             vnto
             this
             valid
             to
             the
             contrary
             ;
             where
             out
             of
             
               Iohn
            
             1.14
             .
             he
             would
             proue
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             not
             euer
             a
             note
             of
             militude
             ,
             which
             wee
             grant
             :
             but
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             not
             euer
             a
             note
             of
             similitude
             ,
             hee
             shall
             neuer
             proue
             .
          
           
             
             1
             
               Cor.
            
             15.29
             .
             
               What
               shall
               they
               doe
               then
               that
               are
               baptized
               for
               the
               dead
               ,
               if
               the
               dead
               rise
               not
               ?
            
             Where
             ,
             by
             baptizing
             is
             meant
             afflicting
             (
             saith
             
               Bellarmine
            
             )
             which
             none
             needed
             to
             doe
             for
             the
             dead
             ,
             
             by
             mourning
             and
             fasting
             &c.
             if
             they
             were
             not
             in
             Purgatorie
             .
          
           
             
             1.
             
             This
             is
             a
             most
             difficile
             place
             (
             as
             
               Bellarmine
            
             grants
             )
             and
             variously
             expounded
             by
             the
             Auncients
             ,
             (
             all
             whose
             expositions
             hee
             reiect
             :
             )
             and
             therefore
             no
             ground
             of
             Faith
             can
             bee
             proued
             thereby
             .
          
           
             2.
             
             Admitting
             that
             to
             be
             baptized
             is
             to
             be
             afflicted
             ,
             yet
             this
             is
             not
             actiuely
             to
             afflict
             themselues
             ,
             but
             passiuely
             (
             as
             the
             word
             beares
             )
             to
             bee
             afflicted
             by
             others
             :
             and
             although
             it
             were
             actually
             to
             afflict
             themselues
             by
             mourning
             and
             fasting
             for
             the
             dead
             ;
             yet
             this
             will
             not
             import
             that
             therefore
             
             they
             are
             in
             Purgatorie
             :
             for
             the
             faithfull
             mourned
             for
             
               Stephen
               ,
            
             who
             being
             a
             Martyr
             ,
             is
             not
             thought
             (
             by
             the
             Papists
             owne
             confession
             )
             that
             therefore
             he
             was
             in
             Purgatory
             .
          
           
             To
             be
             baptized
             then
             for
             the
             dead
             (
             or
             rather
             for
             dead
             )
             is
             o
             to
             be
             afflicted
             for
             the
             beleife
             and
             profession
             of
             Christs
             resurrection
             ,
             and
             the
             hope
             of
             the
             godlies
             resurrection
             through
             him
             (
             whereof
             the
             Apostle
             speakes
             )
             ;
             so
             as
             both
             in
             others
             account
             ,
             and
             their
             owne
             resolution
             likewise
             ,
             they
             were
             esteemed
             as
             dead
             men
             through
             the
             fiercenesse
             of
             persecution
             ,
             then
             in
             ieopardie
             euery
             houre
             ,
             as
             the
             Apostle
             saith
             ,
             and
             dying
             daily
             .
          
           
             Or
             else
             the
             Apostles
             scope
             being
             to
             proue
             the
             resurrection
             ,
             he
             imployeth
             baptisme
             to
             this
             his
             purpose
             ,
             which
             then
             was
             by
             plunging
             the
             whole
             body
             in
             water
             ,
             in
             token
             that
             the
             baptized
             were
             to
             die
             ,
             and
             be
             buried
             to
             sin
             :
             and
             out
             of
             which
             ,
             their
             comming
             vp
             againe
             did
             represent
             ,
             both
             the
             dutie
             to
             rise
             to
             holinesse
             here
             ,
             and
             the
             hope
             of
             a
             ioyfull
             resurrection
             hereafter
             .
             Which
             mortification
             of
             sinne
             ,
             and
             being
             baptized
             for
             dead
             thereto
             ,
             by
             denying
             carnall
             pleasures
             to
             liue
             in
             them
             ,
             were
             needlesse
             for
             any
             man
             to
             practise
             ,
             but
             to
             liue
             like
             an
             epicure
             ,
             if
             there
             were
             not
             a
             resurrection
             to
             a
             better
             life
             hereafter
             .
          
           
             So
             that
             ,
             whether
             wee
             consider
             our
             promise
             at
             baptisme
             ,
             to
             die
             to
             sinne
             ,
             or
             the
             representation
             that
             is
             in
             it
             of
             dead
             men
             thereto
             ,
             or
             the
             efficacie
             thereof
             flowing
             from
             Christs
             death
             to
             mortifie
             sin
             in
             vs
             ,
             
             or
             the
             hazard
             of
             Christians
             then
             amongst
             their
             enemies
             ,
             for
             the
             profession
             of
             Christian
             Baptisme
             ,
             as
             the
             Apostle
             shewes
             ,
             the
             sense
             is
             euer
             sound
             ,
             vnrested
             ,
             and
             orthodoxe
             .
          
           
           
             
             
               Mat.
            
             3.11
             .
             
               He
               shall
               baptize
               you
               with
               the
               Holy-Ghost
            
             (
             to
             wit
             ,
             heere
             ,
             saith
             
               Bellarmine
            
             )
             
               and
               with
               fire
               ,
            
             that
             is
             in
             Purgatorie
             hereafter
             .
          
           
             
             1.
             
             If
             by
             fire
             Purgatorie
             were
             meant
             ,
             then
             it
             would
             follow
             that
             all
             whom
             Christ
             baptizeth
             with
             the
             Holy-Ghost
             here
             ,
             should
             goe
             to
             Purgatorie
             hereafter
             :
             which
             
               Bellarmine
            
             himselfe
             denies
             .
          
           
             Next
             ,
             Christ
             is
             only
             said
             to
             be
             the
             baptizer
             with
             fire
             here
             ;
             but
             by
             diuers
             reuelations
             (
             saith
             
               Bellarmine
            
             )
             it
             hath
             beene
             showne
             ,
             that
             soules
             in
             Purgatorie
             are
             baptized
             or
             afflicted
             with
             Deuills
             .
             But
             what
             truly
             is
             meant
             by
             fire
             ,
             
               Chrysostome
            
             on
             this
             place
             declares
             ,
             saying
             ,
             
               Comemoratione
               ignis
               adiuncta
               rursus
               ipsius
               vehemens
               gratia
               et
               incoprehensibile
               signauit
               donum
               .
            
          
           
             
             
               Mat.
            
             5.26
             .
             
               Verily
               thou
               shalt
               not
               come
               out
               thence
               ,
               till
               thou
               paye
               the
               vttermost
               farthing
               .
            
             
             Purgatorie
             then
             is
             this
             prison
             ,
             wherein
             men
             must
             satisfie
             for
             their
             veniall
             sinnes
             .
          
           
             
             1.
             
             This
             place
             is
             only
             properly
             to
             be
             taken
             ,
             as
             
               Theophylact
               ,
               Chrysostome
               ,
               Tolet
            
             vpon
             
               Luke
               ,
            
             and
             your
             owne
             
               Ferus
            
             on
             this
             place
             witnesse
             .
             Christ
             therein
             perswading
             vnto
             brotherly
             reconciliation
             ,
             if
             it
             were
             but
             for
             eschewing
             of
             temporall
             incommodities
             .
          
           
             
             2.
             
             Giuing
             that
             it
             were
             allegoricall
             ;
             yet
             
               Augustine
            
             who
             expounds
             it
             so
             ,
             makes
             the
             prison
             to
             be
             Hell
             (
             as
             
               Bellarmine
            
             grants
             )
             the
             payment
             eternall
             punishment
             :
             &
             ,
             
               donec
               ,
            
             to
             signifie
             no
             certaine
             time
             ,
             but
             neuer
             ;
             as
             
               Psal.
            
             110.1
             .
             1
             
               Cor.
            
             15.25
             .
             is
             euident
             .
          
           
             Againe
             ,
             vnreconciled
             persons
             with
             their
             aduersary
             ,
             are
             cast
             into
             this
             prison
             ;
             but
             the
             godly
             are
             reconciled
             with
             God
             before
             they
             depart
             hence
             
             (
             say
             the
             Papists
             themselues
             )
             therefore
             it
             cannot
             be
             they
             ,
             that
             goe
             to
             this
             prison
             .
          
           
             And
             last
             of
             all
             ,
             by
             paying
             the
             vtmost
             farthing
             ,
             is
             meant
             (
             as
             our
             vsuall
             phrase
             of
             speech
             witnesseth
             )
             the
             full
             summe
             without
             the
             least
             want
             :
             and
             so
             it
             is
             not
             to
             be
             vnderstood
             exclusiue
             of
             the
             greatest
             part
             ,
             but
             inclusiue
             of
             the
             least
             portion
             ,
             and
             whereby
             man
             so
             ,
             should
             be
             made
             perfectly
             to
             be
             his
             owne
             Sauiour
             .
          
           
             
               Matthew
            
             5.21
             .
             Out
             of
             this
             place
             (
             saith
             
               Bellarmine
            
             )
             
             
               Augustine
            
             gathers
             ,
             
             that
             there
             are
             three
             sortes
             of
             sinnes
             ,
             and
             three
             sorts
             of
             punishments
             after
             this
             life
             :
             lighter
             sinnes
             hauing
             lighter
             punishment
             ,
             which
             saith
             
               Bellarmine
            
             is
             the
             temporall
             ,
             that
             soules
             sustaine
             in
             Purgatorie
             ,
             compared
             here
             to
             the
             councell
             .
          
           
             1.
             
             That
             there
             are
             diuers
             degrees
             of
             sinne
             ,
             
             and
             diuers
             degrees
             of
             punishment
             after
             this
             life
             ,
             wee
             willingly
             graunt
             with
             
               Augustine
            
             :
             but
             that
             the
             godly
             sustaine
             any
             such
             in
             Purgatorie
             ,
             this
             place
             will
             neuer
             proue
             .
             Neither
             from
             alligories
             can
             be
             drawne
             any
             such
             enforcing
             arguments
             ;
             or
             from
             words
             denotating
             only
             Courts
             of
             Iudiciall
             Decrees
             heere
             ,
             to
             proue
             places
             of
             execution
             or
             punishment
             hereafter
             ;
             euen
             as
             who
             would
             proue
             
               Golgotha
               ,
            
             by
             
               Gabbatha
               .
            
          
           
             Next
             ,
             if
             it
             be
             rightly
             concluded
             by
             
               Bellarmine
               ,
            
             that
             punishments
             after
             this
             life
             ,
             are
             here
             spoken
             of
             decreted
             in
             
               foro
               poli
               ,
            
             because
             
               Gehenna
            
             is
             mentioned
             :
             then
             by
             a
             like
             reason
             it
             will
             follow
             ,
             that
             punishments
             inflicted
             only
             in
             this
             life
             are
             by
             the
             other
             (
             whereby
             he
             meanes
             Purgatory
             )
             spoken
             of
             decreed
             in
             
               foro
               soli
               ,
            
             because
             such
             Iudicatories
             are
             
             only
             in
             this
             life
             ▪
             and
             so
             that
             
               Gehenna
            
             is
             the
             only
             punishment
             that
             is
             after
             the
             same
             .
          
           
             And
             last
             ,
             if
             
               Bellarmines
            
             exposition
             and
             argument
             out
             of
             this
             place
             were
             good
             ,
             it
             would
             follow
             that
             wrath
             &
             euill
             speeches
             were
             but
             veniall
             sinnes
             ,
             (
             for
             such
             are
             said
             only
             to
             deserue
             the
             counsell
             )
             which
             he
             expounded
             to
             be
             Purgatorie
             ,
             and
             yet
             the
             Apostles
             
               Iames
            
             and
             
               Iohn
               ,
            
             
             shewe
             that
             such
             deserue
             eternall
             death
             :
             and
             so
             both
             of
             them
             are
             belied
             by
             the
             Cardinall
             .
          
           
             
             
               Luk
               ▪
            
             16.9
             ▪
             
               Make
               you
               friends
               of
               the
               Mammon
               of
               of
               iniquitie
               ▪
               that
               when
               yee
               faile
               they
               may
               receiue
               you
               into
               euerlasting
               habitations
               ,
            
             and
             this
             is
             by
             their
             prayers
             (
             saith
             
               Bellarmine
            
             )
             deliuering
             them
             out
             of
             Purgatory
             .
          
           
             
             This
             place
             is
             most
             cleare
             against
             them
             ,
             shewing
             that
             at
             the
             charitable
             Christians
             departure
             ,
             their
             soules
             are
             straight
             way
             received
             into
             Heauen
             without
             going
             to
             any
             Purgatory
             :
             and
             therefore
             ther
             is
             one
             word
             of
             the
             deliuerance
             out
             of
             the
             but
             one
             only
             of
             the
             receiuing
             into
             the
             other
             .
          
           
             
             So
             likewise
             ,
             as
             little
             makes
             that
             prayer
             of
             the
             Thiefe
             for
             them
             ,
             
               Luk.
            
             23.24
             .
             disiring
             of
             Christ
             an
             entrie
             into
             his
             heauenly
             kingdome
             ,
             but
             no
             egresse
             out
             of
             a
             hellish
             Purgatorie
             .
          
           
             
             
               Act.
            
             2.24
             .
             
               Whom
               God
               raised
               hauing
               loosed
               the
               dolours
               of
               Hell
            
             ▪
             that
             is
             ,
             deliuered
             soules
             out
             of
             Purgatory
             .
          
           
             
             1.
             
             The
             words
             are
             the
             
               dolours
               of
               death
               ,
            
             and
             not
             
               of
               Hell
               ,
            
             by
             which
             ,
             what
             is
             meant
             ,
             is
             cleare
             out
             of
             
               Psalm
               .
            
             18.4.5
             .
             calling
             the
             dolours
             of
             death
             ,
             the
             snares
             of
             death
             :
             and
             by
             the
             dolours
             of
             the
             graue
             ,
             meaning
             the
             same
             ▪
             and
             by
             both
             ,
             vnderstanding
             so
             the
             captiuating
             of
             death
             ,
             and
             the
             detayning
             power
             of
             the
             Graue
             ;
             wherein
             our
             Sauiour
             by
             his
             
             buriall
             ,
             as
             Deaths
             prisoner
             was
             inclosed
             ;
             and
             both
             which
             powers
             by
             his
             resurrection
             hee
             overcame
             :
             as
             by
             his
             triumph
             
               Hose
               .
            
             13.
             is
             euident
             :
             and
             as
             
               Bellarmine
            
             grants
             ,
             
               Lib.
            
             4.
             
               de
               Christo.
               cap.
            
             8.
             and
             that
             with
             
               Chrysostome
            
             and
             
               Oecumenius
            
             is
             meant
             thereby
             ,
             either
             that
             by
             Christ
             resurrection
             God
             loosed
             the
             dolours
             of
             death
             ,
             that
             was
             pained
             in
             holding
             him
             so
             long
             in
             the
             graue
             ;
             or
             else
             that
             by
             his
             resurrection
             he
             destroyed
             death
             and
             all
             the
             stinging
             dolours
             thereof
             which
             accompanied
             the
             same
             .
             And
             so
             he
             makes
             him
             do
             that
             by
             the
             raysing
             vp
             of
             his
             body
             there
             ,
             which
             by
             the
             discense
             of
             his
             soule
             he
             would
             haue
             him
             to
             doe
             here
             .
          
           
             Next
             ,
             if
             by
             such
             words
             Purgatory
             were
             meant
             ,
             then
             it
             would
             follow
             that
             Christ
             should
             haue
             suffered
             in
             Purgatory
             ;
             seing
             (
             as
             is
             euident
             )
             
               Peter
            
             speakes
             of
             the
             dolours
             which
             his
             humane
             nature
             suffered
             ,
             and
             his
             diuine
             loosed
             .
             And
             therefore
             it
             was
             himselfe
             that
             was
             loosed
             from
             them
             ,
             (
             as
             
               Sampson
            
             from
             his
             cords
             at
             first
             )
             because
             it
             was
             impossible
             that
             he
             (
             saith
             the
             Apostle
             and
             not
             others
             in
             Purgatorie
             )
             should
             be
             holden
             by
             them
             .
          
           
             And
             to
             vse
             retortion
             of
             this
             place
             against
             themselues
             ,
             if
             they
             meane
             Purgatory
             by
             these
             
               dolours
               ,
            
             as
             
               Bellarmine
            
             doth
             ,
             the
             same
             is
             quite
             vndone
             ;
             because
             Christ
             is
             said
             not
             to
             haue
             loosed
             any
             soules
             out
             of
             these
             dolours
             ,
             but
             the
             dolours
             themselues
             :
             whereof
             it
             will
             follow
             ,
             either
             that
             there
             is
             no
             Purgatorie
             left
             at
             all
             ,
             or
             else
             such
             a
             one
             as
             is
             quite
             dolourlesse
             and
             without
             paine
             .
          
           
             
               Philip
            
             2.10
             .
             
               At
               the
               Name
               of
            
             Iesus
             ,
             
               euery
               knee
               
               shall
               bow
               ,
               of
               things
               in
               Heauen
               ,
               on
               earth
               ,
               and
               vnder
               the
               earth
               :
            
             Which
             last
             sort
             ,
             seeing
             it
             is
             not
             the
             deuils
             ,
             nor
             the
             damned
             that
             giue
             voluntary
             obedience
             ,
             it
             must
             be
             the
             soules
             in
             Purgatory
             .
          
           
           
             
             1.
             
             
               Bellarmine
            
             himselfe
             answeres
             for
             vs
             ,
             and
             shewes
             that
             this
             speech
             borrowed
             from
             
               Isai.
            
             is
             expounded
             by
             the
             Apostle
             ,
             
               Rom.
            
             10.14
             .
             of
             Christ
             comming
             to
             iudge
             all
             men
             ,
             before
             whom
             all
             the
             wicked
             ,
             sore
             against
             their
             wils
             ,
             shal
             compeare
             ,
             and
             yeeld
             subiection
             ,
             whereof
             the
             bowing
             of
             the
             knee
             among
             men
             is
             a
             signe
             .
          
           
             Neither
             by
             bowing
             of
             the
             knee
             could
             be
             meant
             a
             voluntary
             subiection
             ▪
             for
             this
             reason
             ,
             because
             then
             it
             would
             follow
             ,
             that
             all
             the
             wicked
             ,
             euen
             in
             this
             life
             ,
             gaue
             voluntary
             subiection
             to
             Christ
             ;
             because
             it
             is
             said
             ,
             
               That
               euery
               knee
               on
               earth
               shall
               bow
               .
            
          
           
             
             As
             for
             1
             
               Pet.
            
             3.20
             .
             
               Bellarmine
            
             prooues
             
               Limbus
               patrum
            
             thereby
             ▪
             
             Therefore
             it
             cannot
             be
             adduced
             likewise
             to
             prooue
             Purgatory
             :
             neither
             doth
             the
             word
             
               Prison
            
             in
             Scripture
             signifie
             but
             only
             the
             hell
             of
             the
             damned
             ,
             when
             it
             speaks
             of
             the
             imprisoning
             of
             Spirits
             .
             And
             therefore
             it
             is
             the
             wicked
             and
             disobedient
             that
             are
             said
             to
             bee
             there
             ;
             (
             and
             so
             neither
             the
             Fathers
             not
             the
             godly
             whom
             Christ
             is
             not
             said
             to
             haue
             deliuered
             the
             〈◊〉
             ;
             but
             to
             whom
             he
             is
             said
             to
             haue
             preached
             by
             that
             Spirit
             ,
             whereby
             hee
             was
             quickened
             ,
             which
             was
             not
             therefore
             his
             Soule
             ,
             but
             by
             his
             diuine
             Spirit
             in
             the
             dayes
             of
             
               Noah
               ,
            
             while
             they
             had
             time
             then
             to
             repent
             by
             the
             meanes
             of
             preaching
             ,
             and
             not
             after
             this
             life
             when
             there
             is
             no
             conuersion
             .
             And
             for
             which
             exposition
             we
             haue
             not
             onely
             the
             clearnesse
             of
             the
             Text
             ,
             but
             
               Augustine
            
             also
             plainly
             with
             vs
             ,
             
             and
             after
             him
             
               Beda
               ,
            
             as
             〈◊〉
             grants
             .
          
           
             
             
               Iohn
            
             11.43
             .
             and
             
               Luke
            
             8.55
             .
             The
             soule
             of
             
               Lazarus
               ▪
               Maries
            
             brother
             returned
             ;
             and
             so
             did
             the
             soules
             of
             
               Iairus
            
             daughter
             ,
             and
             the
             widowes
             sonne
             ,
             
             whom
             Christ
             raised
             .
             Now
             this
             was
             not
             from
             hell
             ,
             they
             being
             godly
             ;
             nor
             from
             heauen
             ,
             for
             so
             iniurie
             should
             haue
             been
             done
             to
             them
             :
             Therefore
             saith
             
               Bellarmine
               ,
            
             
             
               Mortui
               quos
               exitarunt
               Christus
               ,
               &
               Apostoli
               creduntur
               fuisse
               in
               Purgatorio
               .
            
          
           
             Besides
             that
             ,
             
             the
             secret
             things
             belong
             onely
             to
             God
             ,
             and
             the
             things
             reuealed
             onely
             to
             vs
             ,
             there
             could
             bee
             no
             iniury
             heere
             done
             to
             the
             creature
             ,
             whose
             priuate
             good
             must
             euer
             giue
             place
             to
             the
             manifestation
             of
             Gods
             glorie
             ,
             whereto
             it
             was
             created
             .
          
           
             But
             more
             peremptorily
             let
             
               Bellarmine
            
             in
             that
             same
             Chapter
             answere
             this
             saying
             ;
             
               Se
               igitur
               aliqui
               sancti
               redierunt
               ad
               corpus
               ,
               non
               fuerunt
               beati
               ,
               sed
               Deus
               praevidens
               eorum
               excitationem
               distulit
               eorum
               beatificationem
               ,
               &
               interim
               detinuit
               eos
               in
               optimo
               aliquo
               loco
            
             ;
             such
             as
             is
             no
             wayes
             a
             tormenting
             Purgatory
             .
          
           
             Yea
             ,
             to
             shew
             how
             desperate
             their
             cause
             is
             ,
             and
             
             how
             impudent
             themselues
             are
             ,
             
             in
             wresting
             most
             cleare
             parts
             of
             Scripture
             to
             prooue
             this
             fiery
             furnace
             of
             theirs
             :
             Let
             vs
             see
             that
             place
             ,
             
               Ex
               quo
            
             (
             saith
             
               Bellarmine
            
             )
             
               insigne
               habetur
               argumentum
               pro
               Pugatorio
               .
            
          
           
             
               Hebr.
            
             10.27
             .
             
               For
               whom
               remaines
            
             (
             saith
             the
             Apostle
             )
             
               a
               certaine
               fearefull
               looking
               for
               of
               Iudgement
               ,
               and
               fiery
               indignation
               ,
               which
               shall
               deuoure
               the
               aduersaries
               :
            
             speaking
             there
             no
             wayes
             of
             the
             godly
             that
             are
             friends
             ,
             as
             
               Bellarmine
            
             would
             haue
             it
             ,
             that
             for
             their
             sinnes
             after
             Baptisme
             ,
             must
             bee
             temporally
             punished
             in
             a
             purging
             fire
             :
             but
             of
             the
             Lords
             aduersaries
             ;
             as
             the
             cleare
             Text
             sheweth
             ,
             which
             the
             fiery
             indignation
             of
             God
             shall
             vtterly
             deuoure
             ;
             and
             of
             the
             fearefull
             iudgement
             ,
             and
             finall
             damnation
             
             of
             those
             ,
             who
             by
             wilfull
             apostasie
             from
             the
             
               knowne
               truth
            
             (
             as
             vers
             .
             25
             ▪
             26.
             is
             euident
             )
             
               doe
               tread
               the
               Sonne
               of
               God
               vnder
               foot
               ,
               and
               count
               the
               blood
               of
               the
               Couenant
               an
               vnholy
               thing
               ,
               and
               doth
               despise
               the
               Spirit
               of
               grace
            
             ;
             which
             none
             of
             the
             godly
             euer
             either
             did
             ,
             or
             doth
             .
          
           
             
             Next
             to
             such
             places
             of
             Scripture
             ,
             
               Bellarmine
            
             brings
             in
             examples
             of
             Scripture
             ,
             
             whereby
             hee
             intends
             to
             prooue
             ,
             that
             the
             guilt
             of
             sinne
             being
             remitted
             ,
             the
             temporall
             punishment
             remaines
             to
             be
             satisfied
             for
             ;
             and
             wherin
             because
             many
             are
             remisse
             in
             this
             life
             ;
             therefore
             a
             Purgatorie
             is
             appoynted
             hereafter
             .
          
           
             
             The
             first
             examples
             are
             of
             
               Dauid
            
             and
             
               Miriam
               ,
            
             both
             pardoned
             ,
             and
             yet
             temporally
             punished
             :
             but
             hee
             should
             prooue
             that
             these
             punishments
             were
             payments
             and
             satisfactions
             to
             Gods
             Iustice
             ,
             and
             redemptions
             of
             themselues
             ,
             (
             as
             
               Bellarmine
            
             calles
             them
             )
             where
             in
             the
             contrary
             ,
             the
             Scripture
             clearely
             affirmes
             ,
             
             that
             God
             by
             such
             corrections
             dealeth
             not
             as
             a
             Iudge
             with
             malefactors
             ,
             to
             satisfie
             Iustice
             ,
             but
             as
             a
             father
             with
             his
             sonnes
             ,
             to
             manifest
             his
             mercy
             ;
             doing
             it
             not
             for
             any
             payment
             to
             himselfe
             ,
             but
             for
             profit
             to
             them
             ,
             and
             not
             to
             free
             them
             from
             any
             Purgatory
             hereafter
             ,
             but
             to
             make
             them
             pertakers
             of
             his
             holinesse
             here
             .
          
           
             Neither
             auailes
             it
             
               Bellarmine
               ,
            
             that
             the
             cause
             of
             
               Dauids
            
             correction
             is
             set
             downe
             to
             bee
             his
             sinne
             begun
             ▪
             for
             wee
             confesse
             ,
             that
             the
             sinnes
             of
             the
             godly
             are
             the
             efficient
             causes
             of
             these
             corrections
             that
             God
             layes
             vpon
             them
             .
             But
             all
             our
             Controuersie
             is
             of
             the
             finall
             cause
             ,
             which
             wee
             say
             is
             for
             example
             to
             others
             his
             children
             ,
             and
             their
             owne
             amendment
             
             that
             are
             chastised
             ,
             and
             which
             they
             say
             is
             ,
             for
             satisfaction
             to
             his
             Iustice
             ,
             and
             redemption
             of
             the
             sufferer
             himselfe
             .
          
           
             The
             next
             instance
             that
             hee
             brings
             ,
             
             is
             of
             death
             ,
             
             which
             is
             the
             temporall
             punishment
             of
             sinne
             ,
             and
             is
             inflicted
             vpon
             the
             godly
             ,
             not
             to
             preuent
             sinne
             ,
             but
             for
             satisfaction
             to
             Gods
             Iustice.
             Whereto
             wee
             answere
             ;
             That
             to
             no
             purpose
             doth
             hee
             instance
             the
             common
             calamities
             of
             all
             men
             ,
             or
             death
             of
             all
             in
             generall
             ,
             seeing
             our
             controuersie
             heere
             ,
             is
             onely
             of
             satisfactory
             punishment
             proper
             to
             the
             godly
             in
             particular
             :
             which
             
               Bellarmine
            
             himselfe
             confesseth
             the
             former
             not
             to
             be
             ,
             and
             so
             most
             clearly
             answeres
             for
             vs
             ,
             saying
             ,
             That
             Indulgences
             take
             not
             away
             
               Poenas
               naturales
               ,
            
             
             
               &
               communes
               ,
               sed
               illam
               quae
               infligitur
               in
               foro
               poenitentiario
               ,
               haec
               enim
               est
               per
               quam
               Domino
               satisfacimus
               ,
               &
               cui
               succedit
               nisi
               Domino
               satisfiat
               in
               praesenti
               purgatorii
               poena
               .
            
             So
             that
             these
             other
             naturall
             and
             common
             calamities
             are
             the
             fruites
             of
             sinne
             ,
             but
             not
             satisfactions
             for
             sinne
             .
          
           
             Againe
             ,
             
               Bellarmine
            
             more
             plainely
             as
             yet
             answeres
             for
             vs
             ,
             
             saying
             ,
             
               Mortis
               debitum
               non
               erat
               solum
               vt
               moreremur
               ,
               sed
               vt
               in
               morte
               perpetuò
               maneremus
               .
            
             And
             this
             debt
             by
             his
             satisfaction
             ,
             Christ
             hath
             so
             freed
             vs
             thereof
             ,
             that
             death
             altering
             its
             nature
             to
             the
             godly
             ,
             is
             now
             but
             a
             safe
             passage
             to
             life
             ;
             of
             a
             curse
             ,
             made
             a
             full
             cure
             ,
             and
             blessing
             ,
             ending
             our
             fight
             ,
             leading
             vs
             to
             our
             crowne
             ,
             bringing
             vs
             to
             our
             countrey
             ,
             to
             the
             sight
             of
             God
             ,
             company
             of
             Angels
             ,
             societie
             of
             Saints
             ,
             and
             coniunction
             with
             Christ
             :
             and
             therefore
             so
             expected
             with
             ioy
             ,
             and
             desired
             with
             longing
             ,
             which
             no
             punishment
             could
             bee
             .
          
           
           
             
             Besides
             ,
             that
             hereby
             he
             contradicts
             himselfe
             ,
             saying
             ,
             that
             in
             baptisme
             the
             whole
             guilt
             and
             the
             whole
             punishment
             of
             sinne
             is
             remitted
             :
             and
             yet
             sodainely
             after
             baptisme
             many
             Infants
             die
             .
             To
             say
             therefore
             that
             the
             death
             of
             these
             is
             a
             satisfactory
             punishment
             ▪
             when
             nothing
             is
             to
             bee
             satisfied
             for
             vnremitted
             fully
             ,
             is
             an
             absurd
             contradiction
             .
          
           
             
             His
             third
             instance
             ,
             is
             of
             violent
             death
             inflicted
             on
             some
             as
             a
             satisfactorie
             and
             temporall
             punishment
             after
             the
             remission
             of
             the
             sinne
             ;
             as
             
               Exod.
            
             32.
             of
             those
             that
             were
             killed
             for
             worshiping
             the
             golden
             Calfe
             .
             
               Numb
               .
            
             14.
             of
             those
             that
             murmured
             against
             the
             Lord.
             1
             
               King.
            
             13.
             of
             the
             Prophet
             slaine
             by
             the
             Lyon
             :
             and
             1
             
               Cor.
            
             11.
             the
             death
             of
             those
             that
             vnworthily
             communicate
             .
          
           
             
             We
             answer
             ,
             that
             these
             first
             that
             were
             slaine
             ,
             were
             manifest
             Idolaters
             ,
             of
             whose
             repentance
             or
             remission
             we
             reade
             not
             :
             but
             of
             the
             iust
             deserued
             temporall
             punishment
             here
             ,
             and
             what
             such
             merite
             hereafter
             ,
             1
             
               Cor.
            
             6.9
             .
          
           
             
             Next
             ,
             the
             others
             that
             murmured
             ,
             are
             called
             by
             the
             Apostle
             hard-hearted
             ,
             misbeleeuing
             ,
             wicked
             ,
             and
             disobedient
             :
             and
             who
             (
             as
             cleerely
             appeares
             
               Heb.
            
             4.2.3
             .
             )
             were
             also
             excluded
             out
             of
             the
             heauenly
             rest
             ;
             that
             which
             God
             remitted
             ,
             being
             according
             to
             
               Moses
            
             desire
             only
             their
             full
             deletion
             ,
             as
             God
             had
             threatned
             ,
             and
             their
             posterities
             .
          
           
             To
             the
             other
             two
             examples
             we
             answer
             ,
             that
             all
             that
             they
             proue
             ,
             we
             grant
             ;
             to
             wit
             ,
             that
             disobedience
             and
             sinne
             ,
             is
             the
             efficient
             cause
             of
             temporall
             
             punishments
             :
             but
             such
             punishments
             of
             the
             godly
             ,
             are
             not
             payments
             to
             God
             ,
             and
             redemptions
             of
             themselues
             .
             So
             our
             difference
             is
             of
             the
             finall
             cause
             ,
             which
             is
             either
             for
             example
             to
             others
             to
             be
             aware
             ,
             or
             amendment
             of
             themselues
             :
             or
             as
             
               Augustine
            
             saith
             ,
             cited
             by
             
               Bellarmine
               ,
               vel
               ad
               demonstrationem
               debitae
               miseriae
               ,
               vel
               emendationem
               labilis
               vitae
               ,
               vel
               ad
               exercitationem
               necessariae
               patientiae
               .
            
          
           
             Neither
             read
             we
             of
             the
             Prophets
             repentance
             ,
             nor
             remission
             ,
             nor
             of
             the
             reconcilement
             of
             these
             vnworthy
             receiuers
             ,
             against
             whom
             that
             are
             such
             ,
             the
             Apostle
             threatneth
             the
             receiuing
             of
             their
             damnation
             .
          
           
             Last
             of
             all
             ,
             when
             enforced
             by
             truth
             ,
             
               Bellarmine
            
             
             is
             made
             to
             confesse
             ,
             
             
               meritū
               Christi
               sufficere
               ad
               omnē
               culpam
               et
               poenam
               tollendam
               ,
            
             he
             comes
             to
             this
             shift
             ,
             that
             it
             must
             be
             applyed
             by
             Purgatory
             :
             and
             all
             be
             it
             that
             in
             baptisme
             it
             take
             away
             all
             ;
             yet
             hee
             saith
             blasphemously
             ,
             
               quod
               deus
               tantum
               semel
               utitur
               ea
               liberalitate
               ,
               et
               postea
               contrahit
               nonnihil
               manum
               ,
            
             and
             will
             haue
             vs
             to
             satisfie
             for
             our selues
             :
             and
             that
             for
             the
             temporall
             punishment
             ,
             
               quod
               vna
               tantum
               si
               actualis
               satisfactio
               ,
               et
               ea
               sit
               nostra
               .
            
          
           
             Whereunto
             wee
             answer
             ,
             that
             wee
             grant
             ,
             that
             Christs
             merit
             is
             not
             auailable
             to
             any
             without
             application
             ;
             but
             the
             meanes
             are
             set
             downe
             expresly
             in
             the
             word
             :
             
             to
             wit
             ,
             faith
             by
             the
             Word
             and
             Sacraments
             :
             and
             by
             which
             meanes
             ,
             whensoeuer
             it
             is
             applyed
             ,
             it
             looseth
             none
             of
             its
             full
             vertue
             :
             nor
             as
             they
             blasphemously
             affirme
             ,
             doth
             the
             Lord
             but
             once
             only
             vse
             such
             liberalitie
             ,
             to
             accept
             it
             for
             as
             much
             as
             it
             is
             worth
             towards
             the
             godly
             :
             (
             like
             the
             Pope
             ,
             who
             neuer
             but
             once
             at
             his
             Coronation
             ,
             
             scatters
             his
             copper
             money
             amongst
             the
             people
             )
             but
             Faith
             applies
             it
             euer
             ,
             and
             he
             accepts
             it
             euer
             ,
             according
             to
             the
             full
             vertue
             and
             value
             thereof
             :
             as
             being
             sufficient
             to
             free
             the
             godly
             as
             well
             from
             the
             temporall
             satisfactorie
             punishment
             ,
             which
             is
             the
             lesse
             ;
             as
             from
             the
             eternall
             ,
             which
             is
             the
             more
             .
          
           
             Besides
             ,
             likewise
             that
             the
             meanes
             of
             applying
             a
             thing
             should
             be
             actiue
             ,
             and
             not
             a
             passion
             or
             torment
             ,
             so
             neither
             should
             these
             meanes
             be
             contrary
             to
             the
             benefit
             which
             we
             enioy
             by
             them
             ;
             as
             who
             to
             see
             should
             cloose
             his
             eie
             lids
             ,
             applying
             Gods
             mercie
             by
             the
             execution
             of
             his
             Iustice
             ,
             pardon
             by
             punishment
             ,
             discharge
             of
             debt
             by
             payment
             ;
             and
             applying
             the
             grace
             of
             Christ
             ,
             by
             a
             meanes
             derogating
             from
             his
             grace
             ,
             which
             is
             altogether
             impious
             and
             absurd
             .
          
           
             
             As
             for
             his
             testimonies
             of
             Councels
             and
             Fathers
             ,
             that
             he
             brings
             in
             for
             prayer
             for
             the
             dead
             ,
             out
             of
             which
             hee
             would
             inferre
             Purgatory
             ,
             they
             neuer
             proue
             his
             point
             .
          
           
             
             1.
             
             Because
             this
             did
             proceede
             of
             an
             errour
             that
             sundry
             of
             the
             Fathers
             did
             hold
             ,
             and
             the
             whole
             Greeke
             Church
             as
             yet
             ,
             (
             whom
             
               Bellarmine
            
             refutes
             )
             that
             the
             soules
             of
             the
             Godly
             remained
             till
             the
             resurrection
             in
             certaine
             hid
             receptacles
             ,
             without
             seeing
             God.
             
          
           
             2.
             
             Their
             owne
             Canon
             of
             the
             Masse
             prayes
             for
             the
             soules
             of
             the
             faithfull
             which
             doe
             sleepe
             in
             the
             slumber
             of
             peace
             ,
             for
             so
             are
             the
             words
             ▪
             
               Memento
               domin●
               animarum
               famulorum
               famularumque
               tuarum
               quae
               nos
               pracesserunt
               in
               signe
               fidei
               et
               dormiunt
               in
               somno
               pacis
               .
            
             And
             yet
             these
             soules
             so
             long
             since
             departed
             ,
             cannot
             be
             said
             now
             to
             be
             in
             the
             fire
             of
             Purgatory
             ;
             for
             none
             could
             sleepe
             peaceable
             or
             found
             in
             so
             
             easelesse
             a
             bed
             :
             except
             they
             make
             labouring
             and
             rest
             ,
             sleepe
             and
             waking
             ,
             peace
             and
             torment
             ,
             to
             bee
             all
             one
             .
          
           
             3.
             
             
               Cyprian
            
             testifies
             ,
             
             that
             they
             offered
             for
             the
             Apostles
             and
             Martyrs
             ,
             whom
             yet
             they
             thought
             not
             to
             be
             in
             Purgatorie
             :
             and
             in
             the
             ancient
             Missalls
             ,
             
               Bellarmine
            
             grants
             ,
             that
             on
             the
             day
             of
             Pope
             
               Leo
            
             the
             8.
             canonized
             Saint
             ,
             the
             Church
             said
             ,
             
               Annuè
               quaesumus
               domine
               ,
               vt
               animae
               B.
               Leonis
               haec
               prosit
               oblatio
               ,
            
             and
             yet
             this
             prayer
             for
             his
             soule
             imported
             not
             (
             by
             their
             owne
             confession
             )
             that
             it
             was
             in
             Purgatory
             .
          
           
             4.
             
             Likewise
             they
             prayed
             for
             the
             dead
             for
             declaration
             of
             their
             loue
             to
             them
             ,
             
             and
             not
             doubting
             that
             the
             soules
             notwithstanding
             were
             in
             blisse
             already
             ,
             and
             in
             that
             ioy
             which
             they
             prayed
             for
             vnto
             them
             :
             as
             
               Augustines
            
             words
             for
             his
             mother
             
               Monica
               ,
            
             plainely
             manifests
             :
             
               et
               credo
               domine
               quod
               feceris
               ,
               quod
               te
               rogo
               ,
               sed
               voluntaria
               oris
               mei
               approba
               domine
               .
            
             And
             whereas
             the
             same
             
               Augustine
            
             would
             seem
             more
             plainely
             to
             make
             for
             Purgatorie
             :
             in
             other
             places
             againe
             ,
             he
             either
             calles
             it
             in
             doubt
             if
             any
             such
             thing
             be
             ,
             as
             
               Bellarmine
            
             grants
             ,
             and
             saith
             ,
             
               posse
               dubitari
               ,
               et
               periculosissimum
               esse
               definire
            
             ;
             or
             else
             expresly
             he
             sayes
             ,
             that
             except
             Hell
             and
             Heauen
             ,
             he
             knoweth
             no
             third
             place
             .
          
           
             5.
             
             Last
             of
             all
             ,
             
             themselues
             say
             Masse
             for
             children
             dying
             soone
             after
             baptisme
             ,
             who
             haue
             not
             committed
             any
             actuall
             sinne
             ,
             and
             to
             whom
             the
             whole
             punishment
             of
             originall
             is
             remitted
             ,
             and
             so
             consequently
             ,
             can
             not
             be
             in
             Purgatory
             .
          
        
      
       
         
         
         
           AN
           ANNEXE
           TO
           this
           Treatise
           of
           Purgatorie
           ,
           concerning
           the
           Distinction
           of
           Sinne
           into
           Mortall
           and
           Veniall
           ,
           which
           is
           the
           maine
           Pillar
           of
           this
           
             Pyrotechnie
             ,
          
           and
           being
           pulled
           downe
           ,
           makes
           the
           whole
           Fabricke
           to
           fall
           .
        
         
           IF
           we
           consider
           aright
           what
           Sinne
           is
           of
           its
           own
           nature
           ,
           as
           Saint
           
             Iohn
          
           describes
           it
           ;
           
           to
           wit
           ,
           that
           all
           sinne
           whatsoeuer
           is
           a
           transgression
           of
           the
           Law
           :
           or
           if
           we
           consider
           ,
           what
           is
           the
           proper
           wages
           of
           sinne
           ,
           of
           whatsoeuer
           sort
           it
           bee
           ,
           as
           Saint
           
             Paul
          
           cleares
           it
           ,
           
           to
           wit
           ,
           death
           :
           or
           if
           we
           consider
           what
           is
           onely
           able
           to
           expiate
           ,
           and
           doth
           purge
           vs
           from
           all
           sinne
           ,
           (
           name
           it
           as
           they
           will
           ,
           )
           to
           wit
           ▪
           Christs
           blood
           and
           death
           onely
           :
           
           Then
           surely
           any
           such
           distinction
           of
           sinne
           into
           Mortall
           and
           Veniall
           by
           nature
           ,
           
           will
           quite
           evanish
           ,
           
           and
           sinne
           of
           it
           owne
           nature
           will
           bee
           acknowledged
           to
           bee
           mortall
           solely
           ;
           
           and
           to
           say
           
             Peccatum
             ,
          
           and
           yet
           
             Veniale
          
           simply
           ,
           and
           not
           
             Mortale
          
           properly
           ,
           will
           be
           〈◊〉
           to
           bee
           vertuall
           contradiction
           ;
           and
           we
           know
           that
           there
           is
           no
           composition
           of
           meerely
           opposites
           ,
           nor
           construction
           of
           mutuall
           destructiues
           .
        
         
           Yea
           ,
           out
           of
           their
           owne
           mouth
           to
           condemne
           them
           ,
           how
           is
           sinne
           vniuer●ally
           distinguished
           by
           themselues
           into
           Veniall
           and
           Mortall
           ,
           if
           the
           Veniall
           bee
           not
           sinne
           ,
           and
           that
           properly
           :
           and
           if
           it
           bee
           sinne
           ,
           (
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           then
           of
           necessitie
           it
           must
           bee
           as
           is
           said
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           saith
           Saint
           
             Iohn
          
           ;
           and
           the
           wages
           thereof
           ;
           as
           the
           Lawe
           threatneth
           ,
           is
           Gods
           curse
           ;
           
           or
           as
           Saint
           
             Paul
          
           pronounceth
           ,
           doome
           is
           death
           .
        
         
           So
           that
           euery
           sinne
           is
           as
           a
           Viper
           :
           and
           there
           is
           no
           Viper
           ,
           
           if
           wee
           respect
           the
           meere
           nature
           of
           the
           best
           of
           them
           ,
           but
           shee
           killeth
           whom
           shee
           biteth
           ▪
           yet
           if
           one
           shall
           light
           on
           the
           hand
           of
           
             Paul
             ,
          
           shee
           is
           shaken
           off
           into
           the
           fire
           without
           any
           harming
           ▪
           but
           not
           the
           lesse
           is
           shee
           to
           bee
           feared
           ,
           and
           accounted
           deadly
           of
           her
           owne
           nature
           ,
           although
           the
           Apostle
           be
           safe
           .
        
         
           Wherefore
           the
           distinction
           of
           sinne
           into
           ●ortall
           and
           Veniall
           ,
           ariseth
           〈…〉
           
             sed
             personis
             .
          
           From
           whence
           it
           followes
           ,
           That
           all
           sinnes
           are
           damnable
           in
           all
           men
           ,
           but
           not
           to
           all
           men
           ;
           all
           deserving
           ,
           but
           not
           all
           receiuing
           damnation
           :
           for
           to
           the
           reprobate
           no
           sinne
           is
           finally
           veniall
           ,
           and
           to
           the
           elect
           no
           sinne
           is
           finally
           mortall
           .
           Notwithstanding
           that
           there
           is
           one
           sinne
           ,
           which
           is
           simply
           ,
           and
           vniuersally
           mortall
           ,
           because
           it
           is
           not
           only
           punishable
           ,
           but
           euer
           punished
           with
           eternall
           death
           ,
           
           and
           is
           that
           sinne
           against
           the
           Holy
           Ghost
           ;
           but
           is
           no
           wayes
           incident
           to
           the
           elect
           .
        
         
           Therefore
           I
           call
           sinne
           mortall
           two
           wayes
           .
           First
           ,
           by
           explication
           and
           generally
           ;
           and
           to
           say
           a
           mortall
           sinne
           ,
           is
           to
           shew
           the
           nature
           of
           all
           sinne
           .
           Secondly
           ,
           by
           way
           of
           distinction
           and
           specially
           ;
           and
           so
           to
           say
           a
           mortall
           sinne
           ,
           is
           to
           designe
           that
           sinne
           against
           the
           Holy
           Ghost
           in
           particular
           :
           and
           which
           sinne
           Impenitencie
           doth
           follow
           
             necessitate
             ineuitabili
             ,
          
           as
           an
           inseparable
           consequent
           ,
           where
           in
           all
           other
           sinnes
           it
           is
           rather
           contingent
           :
           for
           as
           no
           sinne
           can
           bee
           forgiuen
           without
           repentance
           ;
           so
           this
           sinne
           excludes
           possibilitie
           of
           repentance
           :
           
           and
           therefore
           is
           irremissible
           ,
           and
           is
           called
           Mortall
           in
           an
           eminent
           degree
           ,
           and
           neuer
           becomes
           veniall
           ;
           not
           because
           God
           in
           his
           absolute
           power
           cannot
           forgiue
           it
           ,
           but
           because
           in
           his
           iust
           will
           hee
           hath
           decreed
           neuer
           to
           forgiue
           it
           ,
           the
           partie
           so
           sinning
           being
           euer
           obdured
           by
           his
           owne
           vniust
           action
           ,
           and
           Gods
           iust
           desertion
           .
        
         
           And
           this
           is
           that
           which
           is
           spoken
           ,
           
             Mathew
          
           12.31
           .
           and
           which
           Christs
           beloued
           Disciple
           vnderstands
           ,
           
           saying
           ,
           
             There
             is
             a
             sinne
             to
             death
             ,
             and
             a
             sinne
             not
             vnto
             death
             :
          
           distinguishing
           so
           ,
           not
           betweene
           some
           sinnes
           mortall
           in
           nature
           ,
           and
           some
           sinnes
           veniall
           by
           nature
           :
           But
           betweene
           one
           sinne
           simply
           mortall
           in
           nature
           ,
           and
           in
           necessary
           effect
           vnto
           all
           ;
           and
           all
           other
           sinnes
           simply
           mortall
           in
           nature
           also
           ,
           but
           not
           in
           necessary
           effect
           vnto
           all
           :
           and
           therefore
           possibly
           and
           by
           repentance
           veniall
           through
           grace
           vnto
           the
           elect
           .
           Whereas
           the
           same
           sinnes
           are
           iustly
           through
           want
           of
           repentance
           
           retained
           ,
           and
           be
           comes
           finally
           mortall
           to
           the
           obdured
           reprobate
           .
        
         
           
           Neither
           is
           it
           to
           any
           purpose
           which
           
             Bellarmine
          
           alledgeth
           out
           of
           
             Iames
          
           1.15
           .
           that
           because
           
             concupiscence
             brings
             foorth
             sinne
             ;
             and
             sinne
             consummate
             brings
             foorth
             death
             ▪
          
           therefore
           that
           concupiscence
           it selfe
           should
           not
           bring
           foorth
           death
           ,
           or
           be
           a
           mortall
           sinne
           ,
           but
           veniall
           .
           Where
           in
           the
           contrary
           it
           is
           rather
           to
           bee
           reasoned
           ,
           that
           Concupiscence
           being
           the
           euill
           Tree
           budding
           ,
           or
           poysoned
           Spring
           flowing
           ,
           it
           is
           the
           cause
           of
           all
           that
           which
           proceeds
           therefrom
           ;
           to
           wit
           ,
           both
           sinne
           consummate
           ,
           and
           death
           inflicted
           ;
           as
           from
           the
           seed
           both
           stalke
           and
           each
           eare
           comes
           .
        
         
           And
           in
           the
           very
           regenerate
           ,
           where
           no
           consent
           is
           thereto
           ,
           as
           it
           is
           called
           sinne
           properly
           ,
           and
           a
           rebellion
           against
           the
           Law
           of
           God
           ,
           
             Rom.
          
           7.20
           ,
           23.
           so
           the
           fruit
           and
           merit
           thereof
           is
           affirmed
           to
           be
           death
           ,
           
             vers
             .
          
           24
           ▪
           and
           
             Rom.
          
           8.2
           .
           and
           consequently
           it
           is
           of
           nature
           mortall
           .
        
         
           Neither
           is
           it
           forbidden
           in
           the
           Law
           with
           that
           restriction
           of
           giuing
           consent
           thereto
           ;
           but
           simply
           it
           is
           said
           ,
           
             Thou
             shalt
             not
             couet
             :
          
           and
           therefore
           to
           lust
           or
           couet
           ,
           although
           it
           proceed
           no
           further
           ,
           (
           as
           Christ
           himselfe
           expounds
           that
           Precept
           )
           is
           a
           breach
           of
           the
           Lawe
           ,
           
           and
           consequently
           merits
           death
           ,
           and
           the
           curse
           ▪
           Neither
           may
           we
           (
           according
           to
           
             Bellarmines
          
           owne
           rule
           )
           restraine
           that
           which
           God
           hath
           set
           downe
           more
           amply
           .
           
        
         
           And
           as
           for
           that
           out
           of
           a
           1
           
             Corinth
             .
          
           ●
           .
           where
           veniall
           sinne
           is
           desweined
           (
           saith
           
             Bellarmine
          
           )
           
             Ex
             
             leuitate
             materiae
             ,
          
           wee
           may
           iustly
           say
           ,
           it
           is
           
             leuis
             probatio
             :
          
           and
           whereas
           through
           wanting
           more
           solid
           stuffe
           ,
           for
           proouing
           their
           distinction
           ,
           they
           haue
           their
           recourse
           then
           to
           stubble
           ;
           they
           may
           fitly
           bee
           compared
           to
           that
           thralled
           people
           in
           the
           Egyptian
           bondage
           ,
           who
           wanting
           long
           straw
           ,
           were
           forced
           to
           gather
           short
           stubble
           to
           themselues
           ,
           to
           make
           vp
           their
           ●aske
           ,
           which
           they
           could
           not
           accomplish
           :
           and
           for
           building
           such
           stuffe
           ,
           not
           vpon
           the
           foundation
           ,
           but
           rather
           thereby
           euerting
           the
           foundation
           ,
           they
           may
           feare
           a
           fearefull
           and
           consuming
           fire
           at
           last
           .
        
         
           But
           heereunto
           wee
           will
           onely
           giue
           them
           but
           their
           owne
           answeres
           ,
           and
           fully
           pay
           them
           with
           their
           owne
           coyne
           .
        
         
           
             Bellarmine
          
           then
           testifies
           ,
           
           that
           because
           by
           the
           Builders
           in
           that
           place
           ,
           is
           vnderstood
           Doctors
           :
           therefore
           by
           the
           worke
           must
           bee
           vnderstood
           doctrine
           ;
           and
           consequently
           by
           Hay
           and
           Stubble
           ,
           (
           saith
           hee
           )
           is
           vnderstood
           curious
           and
           vnprofitable
           doctrine
           .
        
         
           Next
           he
           saith
           ,
           That
           by
           the
           fire
           that
           burneth
           this
           combustible
           and
           light
           stuffe
           ,
           Purgatory
           (
           wherein
           Veniall
           sinnes
           enter
           )
           cannot
           bee
           meant
           ,
           because
           it
           purgeth
           not
           the
           worke
           ,
           but
           altogether
           consumes
           the
           worke
           .
           This
           likewise
           is
           but
           Metaphorically
           then
           so
           called
           fire
           :
           but
           that
           of
           Purgatory
           is
           reall
           ;
           
             Et
             ignis
             Purgatoriae
             qui
             ver●●
             &
             realis
             est
             ,
          
           (
           saith
           
             Bellarmine
          
           )
           
             non
             potest
             opera
             comburero
             ,
             quae
             sunt
             actiones
             transeuntes
             ,
             &
             jam
             transierunt
             .
          
        
         
           And
           whereas
           the
           Ancients
           seeme
           to
           poynt
           at
           this
           Distinction
           ,
           making
           mention
           of
           Mortall
           sins
           any
           iudicious
           Reader
           will
           finde
           ,
           that
           thereby
           they
           vnderstand
           
             Peccata
             vastantia
             conscientiam
             ,
          
           
           or
           such
           great
           and
           gross●
           sinnes
           ,
           as
           vsually
           exclude
           penitentiall
           grace
           from
           the
           presumptuous
           Actour
           ,
           by
           which
           onely
           our
           sinnes
           become
           veniall
           .
        
         
           Likewise
           seeing
           euery
           sinne
           (
           name
           it
           as
           yee
           will
           ,
           if
           yee
           graunt
           it
           once
           to
           bee
           sinne
           ,
           )
           is
           mediately
           at
           least
           committed
           against
           an
           infinite
           obiect
           ,
           who
           consequently
           requireth
           iustly
           an
           infinite
           punishment
           :
           It
           followeth
           necessarily
           that
           the
           same
           is
           mortall
           ,
           although
           it
           were
           but
           as
           idle
           word
           ;
           
           which
           
             Bellarmine
          
           saith
           ,
           were
           a
           foolish
           thing
           in
           man
           to
           breake
           friendship
           for
           such
           light
           offences
           ,
           and
           can
           not
           bee
           vnderstood
           in
           God
           how
           it
           can
           deserue
           eternall
           punishment
           ,
           although
           in
           the
           contrary
           Christ
           hath
           said
           ▪
           that
           euen
           of
           such
           account
           shall
           bee
           giuen
           at
           the
           day
           of
           Iudgement
           ;
           at
           which
           time
           onely
           eternall
           punishment
           shall
           bee
           inflicted
           ,
           and
           not
           a
           temporall
           ,
           such
           as
           they
           allot
           to
           veniall
           sinnes
           .
        
         
           Wherefore
           it
           was
           requisite
           ,
           that
           as
           our
           Sauiour
           should
           haue
           our
           nature
           ,
           that
           in
           it
           sinne
           might
           hee
           punished
           iustly
           :
           so
           this
           nature
           was
           to
           subsist
           in
           an
           infinite
           person
           ,
           that
           by
           it
           sinne
           might
           bee
           conquered
           fully
           .
        
         
           But
           when
           〈…〉
           himselfe
           is
           to
           bee
           punished
           by
           God
           ,
           according
           to
           the
           merit
           of
           his
           vnpardoned
           offence
           ,
           the
           Lord
           not
           hauing
           meanes
           to
           satisfie
           his
           Iustice
           on
           an
           infinite
           person
           ,
           to
           make
           proportion
           betweene
           his
           Iustice
           ,
           and
           mans
           sinne
           some
           way
           ,
           hee
           chuseth
           an
           infinite
           time
           ▪
           because
           the
           person
           punished
           ,
           is
           no
           wayes
           match
           with
           the
           partie
           offended
           :
           therefore
           this
           punishment
           is
           truly
           called
           
             Passion
             ,
          
           but
           not
           
             Satisfaction
          
           ▪
           whereas
           the
           infinitenesse
           of
           Christs
           Nature
           
           in
           person
           ,
           made
           his
           
             Passion
          
           to
           bee
           a
           sufficient
           
             Satisfaction
             .
          
        
         
           From
           whence
           it
           followes
           that
           nothing
           can
           bee
           done
           by
           man
           ,
           either
           actiuely
           or
           passiuely
           in
           this
           life
           ,
           nor
           after
           the
           same
           ;
           that
           can
           be
           reputed
           a
           condigne
           satisfaction
           to
           God
           for
           any
           one
           sinne
           whatsoeuer
           committed
           by
           vs
           ;
           the
           guilt
           and
           whole
           punishment
           whereof
           is
           perfectly
           abrogated
           by
           Christ
           :
           the
           first
           being
           imputed
           to
           him
           ,
           and
           the
           second
           inflicted
           vpon
           him
           :
           that
           so
           all
           who
           are
           engraft
           in
           him
           ,
           may
           be
           freed
           from
           both
           ;
           the
           merit
           of
           his
           blood
           ,
           and
           fire
           of
           his
           spirit
           ,
           and
           not
           any
           other
           Purgatorie
           effectuating
           that
           to
           vs.
           
        
         
           Not
           ,
           that
           by
           this
           ouerthrow
           of
           that
           distinction
           of
           sinne
           into
           mortall
           and
           veniall
           ,
           
           (
           which
           at
           last
           among
           the
           Papists
           becomes
           also
           
             venall
          
           )
           that
           we
           denie
           an
           inequalitie
           to
           be
           in
           sinnes
           ,
           and
           so
           consequently
           in
           their
           due
           punishments
           .
        
         
           For
           first
           ,
           wee
           hold
           sinnes
           to
           bee
           vnequall
           in
           respect
           of
           the
           obiect
           against
           ,
           which
           we
           sinne
           ;
           and
           so
           a
           sin
           against
           God
           is
           a
           greater
           sin
           ,
           then
           a
           sin
           against
           man
           ;
           and
           a
           sinne
           against
           the
           first
           Table
           ,
           is
           greater
           then
           a
           sinne
           against
           the
           second
           Table
           ;
           being
           compared
           in
           equall
           and
           paralell
           acts
           .
           Otherwise
           if
           we
           compare
           a
           sinne
           in
           the
           least
           part
           of
           a
           Commandement
           in
           the
           first
           Table
           ,
           with
           a
           sinne
           in
           the
           greatest
           part
           of
           a
           Commandement
           in
           the
           Second
           Table
           ,
           the
           latter
           is
           more
           hainous
           then
           the
           first
           .
        
         
           Likewise
           ,
           as
           a
           sinne
           against
           God
           is
           greater
           then
           a
           sinne
           against
           man
           ,
           for
           the
           essentiall
           diuersitie
           of
           the
           obiect
           ;
           so
           the
           sinne
           against
           one
           man
           may
           bee
           greater
           then
           a
           sinne
           against
           another
           ,
           for
           the
           accidentall
           diuersitie
           of
           the
           obiect
           ;
           as
           in
           eminencie
           of
           place
           against
           a
           King
           ,
           or
           propinquitie
           of
           blood
           ,
           &
           
           bond
           of
           nature
           against
           a
           Parent
           :
           for
           although
           all
           men
           naturally
           considered
           are
           alike
           and
           the
           same
           ,
           yet
           ciuilly
           and
           politickly
           they
           are
           not
           .
        
         
           Secondly
           ,
           in
           respect
           of
           the
           matter
           wherein
           wee
           sinne
           ,
           there
           is
           an
           inequalitie
           :
           so
           Murder
           is
           a
           greater
           sinne
           then
           Theft
           ,
           because
           life
           is
           more
           precious
           then
           goods
           .
           Likewise
           if
           we
           compare
           sins
           in
           the
           same
           matter
           ,
           one
           may
           be
           greater
           then
           another
           ,
           according
           to
           the
           extent
           or
           quantitatiue
           measure
           :
           as
           to
           kill
           three
           ,
           is
           a
           greater
           offence
           then
           to
           kill
           one
           ;
           and
           to
           steale
           100.
           pounds
           ,
           is
           a
           greater
           theft
           then
           10.
           
        
         
           Thirdly
           ,
           in
           respect
           of
           the
           manner
           how
           we
           offend
           ,
           there
           is
           an
           inequalitie
           of
           sinning
           ,
           and
           so
           a
           sinne
           of
           malice
           is
           greater
           then
           a
           sinne
           of
           infirmitie
           :
           so
           is
           that
           of
           knowledge
           ,
           greater
           then
           that
           of
           ignorance
           .
           As
           likewise
           sinnes
           that
           consist
           only
           in
           immanent
           action
           or
           thought
           of
           the
           minde
           ,
           are
           lesse
           then
           these
           that
           come
           to
           transient
           action
           being
           accomplished
           by
           the
           body
           ;
           euery
           further
           addition
           making
           the
           sinne
           more
           intense
           in
           degree
           .
        
         
           
           And
           as
           sins
           are
           vnequall
           ;
           so
           are
           their
           punishments
           ;
           God
           in
           his
           distributiue
           iustice
           ,
           allotting
           seuerall
           portions
           of
           paine
           to
           the
           seuerall
           proportions
           of
           sinne
           .
        
         
           The
           priuatiue
           punishment
           ,
           or
           
             poena
             damni
             ,
          
           in
           time
           &
           degree
           is
           alike
           to
           all
           ;
           
             Depart
             from
             me
             &c.
             
          
        
         
           The
           posi●iue
           or
           
             poe●a
             sensus
             ,
          
           is
           partly
           from
           an
           inward
           cause
           ,
           which
           is
           the
           gnawing
           worme
           of
           conscience
           ,
           whose
           life
           is
           perpetuated
           in
           death
           ;
           or
           from
           an
           outward
           cause
           ,
           which
           is
           such
           exquisite
           meanes
           whereby
           at
           last
           the
           whole
           man
           is
           afflicted
           ,
           decreed
           by
           God
           in
           his
           wisedome
           ,
           executed
           by
           his
           power
           ,
           to
           demonstrate
           his
           iustice
           ,
           and
           is
           ordinarily
           called
           the
           fire
           of
           Hell.
           
        
         
         
           And
           as
           the
           outward
           paine
           of
           fire
           primarily
           inflicted
           on
           the
           body
           ,
           doth
           worke
           effectually
           to
           afflict
           the
           soule
           ;
           so
           doth
           the
           inward
           paine
           of
           the
           worme
           which
           is
           in
           the
           soule
           ,
           worke
           effectually
           to
           afflict
           the
           body
           :
           that
           as
           they
           were
           brethren
           in
           euill
           ,
           and
           participated
           in
           sinne
           ,
           so
           they
           may
           bee
           coupled
           likewise
           ,
           and
           pertake
           in
           torment
           .
        
         
           And
           as
           the
           soule
           hath
           one
           estate
           in
           her selfe
           at
           death
           independant
           vpon
           the
           body
           by
           her
           seperation
           from
           it
           ,
           and
           another
           in
           the
           body
           vpon
           her
           revniting
           with
           it
           at
           the
           resurrection
           :
           so
           in
           the
           first
           she
           suffereth
           outward
           paine
           immediately
           ,
           and
           in
           the
           second
           by
           the
           body
           mediately
           .
        
         
           In
           all
           which
           ,
           the
           punishment
           of
           all
           is
           equall
           in
           time
           ,
           because
           in
           respect
           of
           duration
           ,
           there
           is
           neither
           more
           nor
           lesse
           in
           that
           which
           is
           eternall
           ,
           but
           the
           punishment
           is
           vnequall
           in
           degree
           ,
           Gods
           iustice
           hauing
           a
           relatiue
           respect
           to
           mans
           sinne
           .
        
         
           And
           so
           although
           we
           denie
           that
           any
           sinnes
           are
           veniall
           by
           nature
           ,
           yet
           we
           affirme
           some
           to
           be
           lesse
           then
           others
           ,
           and
           in
           a
           lesse
           measure
           punished
           :
           and
           so
           the
           vniust
           slander
           of
           our
           Aduersaries
           ,
           affirming
           that
           we
           make
           all
           sinnes
           ,
           and
           consequently
           all
           punishments
           equall
           ,
           may
           easily
           hence
           appeare
           .
        
         
           FINIS
           .
        
         
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A02352-e100
           
             Reuel
             .
             18.13
             .
          
           
             
               Mant.
               de
               colam
               temp
               .
            
          
           
             
               Aeneas
               Syluius
               ad
            
             1.
             
               pereg
               .
               Ep.
            
             66.
             
          
           
             2
             Cor.
             3.
             
          
        
         
           Notes for div A02352-e450
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             15.
             
          
           
             
               Aug.
               li.
               de
               trin
               .
               c.
            
             3.
             
               &
               cont
               .
               Mend.
               c.
            
             6.
             
          
           
             *
             Math.
             4.9
             .
          
           
             Ephes.
             6.
             
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             14.
             
          
        
         
           Notes for div A02352-e920
           
             Bell.
             lib.
             
               1.
            
             de
             Purg.
             c.
             
               1.
               
            
             Et
             lib
             
               2.
            
             c.
             
               6.9
               .
            
             &
             
               10.
               
            
          
           
             Bell.
             lib.
             
               1.
            
             de
             Indul.
             c.
             
               9.
               
            
          
           
             Ibidem
             .
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Purg.
               c.
            
             12.
             
             
               Bell.
               lib
            
             4.
             
               de
               Pan.
               c.
            
             13.
             
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               Purg.
               c.
            
             13.
             
          
           
             
               Lomb.
               l.
            
             4.
             
             
               Sent.
               dist
               .
            
             18.
             
          
           
             
               Chrys.
               in
            
             4.
             
               ad
               Rom.
               Hom.
            
             8.
             
          
           
             
               Aug.
               Ser.
            
             27.
             
               de
               verbis
               Domini
               .
            
          
           
             Col.
             1.19
             .
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Indul.
               c.
            
             4.
             
          
           
             1
             Tim.
             2.6
             .
          
           
             Col.
             1.19
             .
          
           
             Iohn
             1.16
             .
          
           
             Acts
             4.12
             .
          
           
             
               Bell
               lib.
            
             4.
             
               de
               Poenit.
               c.
            
             13.
             
          
           
             Ephes.
             2.8
             .
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             12.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Sanct.
               c.
            
             3.
             
          
           
             Philip.
             1.23
             .
             2
             Tim.
             4.7
             .
          
           
             
               Bell.
               lib.
            
             3.
             
               de
               Eccles.
               c.
            
             9.
             
          
           
             Iob
             7.2
             .
          
           
             Exod.
             20.6
             .
          
           
             Psal.
             110.4
             .
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Sanct.
               c.
            
             6.
             
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             5.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Purg.
               c.
            
             14.
             
          
           
             
               Ibidem
               .
            
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               indul
               .
               cap.
            
             7.
             
             
               Ibidem
               .
               cap.
            
             5.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Indul.
               c.
            
             2.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Indul.
               c.
            
             4.
             
          
           
             
               Ibidem
               .
            
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Sanct.
               c.
            
             3.
             
          
           
             
               Ibidem
               .
            
          
           
             
               Ibidem
               .
            
          
           
             
               Ibidem
               .
            
          
           
             
               Bellar.
               lib.
            
             1.
             
               de
               Sanct.
               c.
            
             4.
             
          
           
             
               Bell.
               ibidem
               .
               Iustin.
               quosi
               .
            
             75
             
          
           
             
               Bell.
               l
               ▪
            
             1.
             
               de
               .
               Sanct.
               c.
            
             5.
             
             
               Cyprian
               de
               exhor
               .
               Mart.
               cap.
               vlt.
               
            
          
           
             
               Aug.
               med
               .
               c.
            
             22.
             
               et
               l.
            
             20.
             
               de
               ciuit
               .
               dei
               c.
            
             15.
             
          
           
             
               Prosp.
               l.
            
             1.
             
               de
               .
               vita
               .
               contemp
               .
               c.
            
             1.
             
          
           
             
               Ansel.
               in
               .
            
             2.
             
               ad
               .
               Cor.
               
            
          
           
             
               Bell.
               l.
            
             1.
             
               de
               .
               Sanct.
               c.
            
             6.
             
          
           
             
               Bell.
               Ibidem
               .
            
          
           
             
               Bell
               ibidem
               .
            
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             3.
             
          
           
             
               Answere
               .
            
          
           
             2
             Tim.
             3.16
             .
          
           
             c.
             2.23.26.28
             .
          
           
             Iosh.
             7.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Purg.
               c.
            
             12.
             
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Purg.
               c.
            
             3.
             
          
           
             
               Aug.
               Confess
               .
               lib.
            
             6.
             
               c.
            
             2.
             
               &
               contra
               Faust.
               l.
            
             2.
             
               c.
            
             21.
             
          
           
             1
             Sam.
             last
             31.
             2
             
             Sam.
             1.12
             .
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               indul
               .
               cap.
            
             13.
             
          
           
             1
             Pet.
             1.7
             .
             &
             4.12
             .
          
           
             
               Aug.
               l.
            
             20.
             
               de
               Ciuit.
               Dei.
               c.
            
             25
             
          
           
             
               Aug.
               de
               Ciuit.
               Dei.
               l.
            
             18.
             
             
               ●
               .
            
             35.
             
          
           
             
               Answere
               .
            
          
           
             ●o
             Luk.
             10.35
             .
             Ephes.
             1.21
             .
          
           
             Marke
             3.29
             .
             Luke
             12.10
             .
          
           
             
               Answer
               .
            
          
           
             
               Bell.
               l.
            
             1.
             
               de
               .
               purg
               .
               C.
            
             6.
             
          
           
             
               Answer
               .
            
          
           
             Rom.
             6.6
             .
          
           
             
               Answer
               .
               Bell.
               lib.
            
             1.
             
               de
               purg
               .
               ca.
            
             5.
             
             
               Bell.
               lib.
            
             2.
             
               de
               Purg.
               c.
            
             13.
             
          
           
             
               Bell.
               lib.
            
             1
             
               de
               purg
               .
               ca.
            
             7.
             
          
           
             
               Answer
               .
            
          
           
             
               Bell.
               l.
            
             1.
             
               de
               .
               Purg.
               ca.
            
             7.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               purg
               .
               ca.
            
             8.
             
          
           
             
               Answer
               .
            
          
           
             Iam.
             3.6
             .
             1
             Ioh.
             3.14
             .
          
           
             
               Answere
               .
            
          
           
             
               Answere
               .
            
          
           
             
               Answer
               .
               Bell.
               l.
            
             1.
             
               de
               .
               Sanct.
               c.
            
             6.
             
             Isai.
             45.23
             .
          
           
             
               Bell.
               l.
            
             1.
             
               de
               Christ.
               c.
            
             13.
             
             Reuel
             .
             20.7
             .
             Iude
             1.6
             .
          
           
             
               Aug.
               Epist.
            
             99.
             
               ad
               Euodium
               .
            
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               Purg.
               c.
            
             ●
             .
          
           
             
               Answer
               .
            
             Deut.
             29.29
             .
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               Purg.
               c.
            
             14.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               purg
               .
               ca.
            
             11.
             
          
           
             2
             Sam.
             12.
             
             Numb
             .
             12.
             
          
           
             Hebr.
             12.7
             .
          
           
             Gen.
             2.17
             .
             Rom.
             5.17
             .
             Rom.
             6.23
             .
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               Indul.
               c.
            
             1.
             
          
           
             
               Bell.
               lib.
            
             2.
             
               de
               Indul.
               c.
            
             4.
             
          
           
             
               Bellar.
               lib.
            
             4.
             
               de
               poenit
               .
               c.
            
             2.
             
          
           
             
               Answer
               .
            
          
           
             Heb.
             3.4
             .
             2
             Thes.
             2.12
             .
             1
             Tit.
             1.15
             .
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               purg
               .
               ca.
            
             14.
             
          
           
             Ephes.
             3.17
             .
             Rom.
             10.17
             .
             Gal.
             3.27
             .
             1
             Cor.
             10.16
             .
          
           
             
               Bell.
               l.
            
             1.
             
               de
               .
               purg
               .
               c.
            
             9.
             
             
               Aug.
               l.
            
             21.
             
               de
               ciuit
               .
               dei
               .
               c.
            
             27.
             
             
               Bell.
               lib.
            
             1.
             
               de
               Sanct.
               c.
            
             2.
             
             
               Lactan.
               l.
            
             7.
             
               cap.
            
             11.
             
          
           
             
               Cyp.
               l.
            
             3.
             
               epist.
            
             6.
             
               et
               l.
            
             5.
             
               epist.
            
             4.
             
             
               Bell.
               lib.
            
             2.
             
               de
               Purg.
               ca.
            
             1.
             
               et
               ibid.
               ca.
            
             18.
             
          
           
             
               Aug.
               confess
               .
               l.
            
             9.
             
               ca.
            
             13.
             
             
               Aug.
               l.
               de
               ciui
               .
               dei
               .
               cap.
            
             16.
             
             
               Bell.
               l.
            
             1.
             
               de
               purg
               .
               cap.
            
             10.
             
             
               Aug.
               lib.
            
             21.
             
               de
               ciuit
               .
               dei
               .
               cap.
            
             26.27
             .
             
               Enchirid.
               c.
            
             69.
             
             
               Aug.
               c.
            
             1.
             
               secundi
               Serm.
               de
               consol
               .
               super
               mortuos
               .
               et
               .
               l.
            
             5.
             
               hypognost
            
          
           
             
               Bell.
               l.
            
             2
             
               de
               purg
               .
               cap.
            
             1.
             
          
        
         
           Notes for div A02352-e11160
           
             1
             Iohn
             3.4
             .
          
           
             Rom.
             6.23
             .
          
           
             Galat.
             3.10
             .
          
           
             Hebr.
             9.22
             .
          
           
             1
             Iohn
             1.7
             .
          
           
             Galat.
             3.10
             .
          
           
             Rom.
             6.23
             .
          
           
             Actes
             28.
             
          
           
             Hebr.
             6.4
             .
          
           
             1
             Iohn
             5.16
             .
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               purg
               .
               ca.
            
             11.
             
          
           
             Math.
             5.
             
          
           
             
               Bell.
               lib.
            
             4.
             
               de
               Poenit.
               c.
            
             13.
             
          
           
             
               Bell.
               l.
            
             1.
             
               de
               purg
               .
               c.
            
             5.
             
          
           
             
               Bell.
               lib.
            
             1.
             
               de
               Purg.
               c.
            
             11.
             
          
           
             
               The
               inequality
               of
               sinne
               ,
               or
               degrees
               thereof
               .
            
          
           
             
               The
               inequalitie
               of
               punishment
               ,
               or
               degrees
               thereof
               .