IGNIS FATWS.  
OR, THE ELF-FIRE OF PURGATORY.  
Wherein Bellarmine is confuted by Arguments both out of the Old and New Testament, and by his own Proofs out of Scriptures and Fathers.  
Also an Annexe to this Treatise of Purgatory, concerning the distinction of Sin in Mortal and Venial.  
By M. WILLIAM GVILD, Minister at KING-EDWARD.  
LONDON, Printed by AUGUSTINE MATHEWES, and are to be sold at Britain's Burse. 1625.   

TO THE TRVELY Noble, Right Honourable, and Religious, JOHN, Earl of Laderdail, Lord Thirlestane, etc. one of his Majesty's most Honourable Privy Counsel, etc. and to his most Religious Countess and Lady.  
RIGHT HONOURABLE,  
THat inueterate-en●mie of God's glory & man's good, hath never ceased from the beginning to intermi●e in the Lord's field, his pestilent popple amongst the good seed, setting a work the Mystery of iniquity, even then, when the Mystery of man's redemption was begun to be published, and by force or fraud, either as a red Dragon, or as a counterfeit of the Lamb, with implacable malice (but limited power) he hath ever assaulted the Church both in head and members:  
Sometimes provoking to sin (as Balak 〈…〉 did the people in ahab's time, as in sin's o● opinion, contra verum.  
This later is of two sorts either heretical against the 〈…〉 against the Body. 〈…〉 The two preceding were old heresies who long ago hath received their just condemnation: the later carry the 〈…〉 of their gross guiltiness, and clear conviction, specially such as are against the Priesthood of Christ, consisting in full satisfaction, until sole inter 〈…〉 sufferings with Christ's all-sufficient oblation: making that glorious work to be as a Linsy-wolsie garment, and man to share in the glory of that, in the grace whereof he hath only 〈◊〉.  
By which impious assertion, and illicit conjunction, Christ is degraded, his blood vilified, his merit maimed, his cross curtailed, his death debased, and his sufferings stained, by those who of godliness have made gain, but not made their gain to be godliness: turning God's Temple again into a den of thieves, and therein making Merchandise, not of Doves, but of Souls (as is foreprophesied of them; 
Reuel. 18.13. ) and have raised again the tables of Money-changers, which Christ once overthrew. As no more plainly their own Mantuan affirms, 
Mant. de colam temp.  saying, Omnia venalia, Romae: then their own Pope Pius confirms, 
Aeneas Silvius ad 1. pereg. Ep. 66.  saying, Nil absque argent● Romana curia donat. Nam peccatorum venia & Spiritus dona venduntur.  
And indeed though these Subterranean Vulcan's, and firework men build upon straw, stubble, 
2 Cor. 3.  and hay, their light assertion, without any more solid foundation, than the groundless conceit of a brainsick head, and covetous heart can afford: yet they draw in from the seduced simple, most solid substance of gold, silver, and large revenues by a strange sort of Alchemy, Manus porrigentes indultrices, solùm manus porrigentibus adiutrices, but No penny, no Pater noster, being better seen (as is truly said) in the Golden number of actual reset, nor in the Dominical letter of sacred and holy Writ.  
Neither without cause does these Locusts that came from the bottomless pit smell of fire; or is it a wonder, that these that came out of the smoke of a great furnace, do yet speak to poor souls of a fiery furnace; neither can any justly admire, that they torment the conscience, whose power given them, is as the power of Scorpions, not to kill outright, by simply damning souls, (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 Soul masses, and so like Benjamin, they raven as a Wolf▪ and as the name of the Prophet's son was, they become speedy robbers, and swift to the prey, never resting cruelly to sting; and like jobs miserable comforters▪ to propine to the dying soul in the greatest agony▪ and thirst for cooling comfort, such a bitter potion as Christ got on the Cross▪ while the Lion's teeth by some booty be baited.  
The zeal then which we all owe to God's glory, and love which we owe to our fellow members, (as yet perhaps uncome out of Babel) hath moved me at this time to take some pains in this argument to party the seducers, and pity the seduced, and by the sword of the Spirit, and Lamp of the Word to convince the one, and conduct the other into the path of truth, if they may be cured.  
Which pains, ●ight Honourable, with no less affectionate heart, than an officious hand, I offer to your view, and dedicate to your Name, beseeching God that in all honour it may flourish, your soul by grace, and your estate with prosperity; and that those singular gifts wherewith your God hath endued you, may still receive a happy growth, for your better acquittal in that eminent station, wherein his wise dispensation hath set you, that his Name may be glorified, his Church comforted, your Country benefited, your posterity blessed, and your own self eternally may be saved in that great day.  
Your Honours in all humble and hearty duty, W. GVILD.   

To the READER.  
COURTEOUS READER,  
COnsidering the grossness of this unwarrantable, cruel, and covetous conceit of Purgatory: so that many who in other points rests yet in Babel, yet in this confesses the vanity of this prop of Bethaven. And perceiving notwithstanding, how peremptory the Adversary is, not only against all opposers to this their fattening Kitchen, by their thundering Sentence; but also against all those who gives not full assent unto it, by their condemnatory Decree, adjudging all such to Hell's fire for ever. So that Bellarmine spares not (as usurping God's chair) determinately to afflirme, 
Bell. l. 1. de Purg. c. 15.  that it is such an article of faith, adeo ut qui non credit Purgatorium esse, ad illud nunquam sit perventurus, sed in Gehenna sempiterno incendio sit cruciandus.  
I thought my pains should not be bestowed, nor my Pen employed amiss, if according to my penury, I should contribute somewhat herein to the Lords Treasury, that they who stand in the old way of truth, may be strengthened, and these who are any one footstep come out of Babel, may be helped forward; and if it were no more but as Augustine says, 
Aug. li. de trin. c. 3. & cont. Mend. c. 6.  that heretics may understand, that there are not only one or two, but many in the camps of orthodox Catholics, who dare with open face meet them.  
As they than who coupled an Ox and an Ass together, against that command of God to the jews, and sow their field with diverse seeds: or as the children of those of the Captivity, spoke partly in the jewish Language, and partly in the Language of Ammon and Ashdoa: Even so, how that false Prophet, who hath borrowed likewise the semblance of the Lambs horns, calling him his Vicar (that under that he might the more craftily vent the speech of the Dragon's tongue, whose mouth he is, and whose privilege he claims 
* Math. 4.9. .) How he (I say) hath unequally yoked, monstrously mixed, unjustly coupled, and impiously matched, that matchless, free, full, and perfect satisfaction of Christ's, with humane satisfactions in an imaginary fire, which Avarice hath hatched, Ignorance fosters, and Cruelty with fire and faggot maintains: Lo here, Courteous and charitable Reader, presented to thy view.  
As David then came against Goliath, armed with the Name of the Lord, when that Giant stood between the two Hosts, and was a terror to the Army of Israel: So for consternation likewise of this Monster, which they situate likewise between the place of the damned and glorified, to the terror of simple souls, armed with that Armour, which experimentally hath ever given victory both in the head and members, (and wherewith therefore we are bidden be girt continually) 
Ephes. 6.  even with that Sling and Sword of the Spirit, do we chiefly mean to come against this grand Error of Popery, the very Diana of Rome, that by the very presence of the Ark of God set up, that Idol Dagon may fall to the ground.  
Next, that Goliahs' head after his overthrow, may be cut off with his own Sword: Arguments God willing of their own great Warrior Bellarmine's, (though adduced by him for another purpose, whether taken from Fathers or Reason) shall be clearly drawn forth, as Saul's Sword, or Hamans' Halter, to kill and strangle themselves.  
And last, their proofs for Purgatory, especially such as they upbraid us with, out of wrested and wronged Scripture, we shall faithfully, God willing, relate, as they are set down in their foresaid Champion, (whom chiefly I oppugn) and punctually shall answer: so that they shall be seen to be like short stubble, that was gathered upon necessity by those under Pharaohs bondage, who otherwise could not get long straw to themselves.  
And to instance the same here in one particular: what will they not bring to prone Purgatory? when Bellarmine brings for it, 
Bell. l. 1. de Purg. c. 14.  Hebr. 10.27. and says, that that place is a notable proof of Purgatory; which speaks of a fearful looking for of judgement, and fiery indignation, which shall devour the adversaries; and wherein the clear words, and consent of all antiquity doth show, that God's adversaries are spoken of, and not his friends, who shall be devoured, and not purged, and whom fearful damnation, and consuming wrath abides; which is not the lot nor expectation of the godly, neither here nor hence: but theirs of whom the Apostle speaks clearly of; to wit, who treads the Son of God under foot, and hath counted the blood of the Covenant an unholy thing, and done despite to the Spirit of Grace. So that such clear places speaking of the wicked, and of hell, he will impudently bring to speak of the godly, and of Purgatory.  
Accept then (courteous Reader) with a charitable hand, what with a humble one I present, and prove not a censorious Wasp, but a hony-gathering Bee; and that God and common Saviour of ours, who gave approbation to the widow's mite, and will not suffer unrequited a cup of cold water given in his Name, give thee a like mind, and bless the perusal of this, and of all other helps to thy edification.  
Thine in the Lord, W. GVILD.   

OF PURGATORY. The Romish Assertion.  
THe Papists describe their Purgatory to be a prison next to hell, 
Bell. lib. 1. de Purg. c. 1. Et lib 2. c. 6.9. & 10.  where the souls of the faithful that are defiled with venial sins, and have not satisfied here the divine. justice fully for mortal sins, are purged by a temporary fire, as hot as that in hell, and very long; 
Bell. lib. 1. de Indul. c. 9  witness Bellarmine's express words, saying; Constat plurimas annas in Purgatorio, 〈…〉 judicij, id est, per multas annorum centivias esse cruciandas. 
Ibidem.  Yea, Non videtur negandum (saith he) posse aliquos nos fidei penitentiae agendae per spatium aliquot millium annorum.  

Our Assertion.  
We deny any such Purgatory, affirming that Christ is our only and perfect purger by his Blood. And that the word (Purging) is metaphorically taken from the washing of corporal uncleanness, to signify the cleansing of the Soul from sin, which is called the uncleanness thereof. Zech. 13.1. So that, as an unclean spot is said to be purged when it is taken away; even so are sins when they are remitted. john 1.29. 1 john 1.7.9.  
Also, because Christ calleth our sins Metaphorically (Debts;) therefore such also is the word (Satisfaction,) God the Father being the Creditor, we the Debtors, and Christ the Cautioner; who having fully satisfied our debt for us, hath thereby freely freed us at his Father's hands from it; and therefore is called our payment and ransom. 1 Tim. 2.6. Math. 20.28.   

In these four points than consisteth all our difference.  
1. We say, that Christ (by himself) hath fully satisfied for us. Heb. 1.3.  
They join man's own satisfaction for himself in Purgatory also.  
2. We say, that it is Christ (only) that purgeth us by his blood, 1 joh. 1.9.  
They join a fire that doth so also.  
3. We say, that his blood purgeth us from (all our sins) 1 joh. 1.7.  
They say, from mortal only.  
4. We say, that he perfectly purgeth us (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Heb. 7.25.  
They say, That he purgeth the guilt only, and taketh away the eternal punishment; but as for the temporal, we must satisfy for it ourselves.   

Arguments against Purgatory, and to prove our Assertion.  
1. Out of the Old Testament.  
Ezek. 18.22. If the wicked return, I will not remember all his iniquities: that is, I shall forget them all; as not to hold guiltless, is to hold guilty. Hence we argue:  
That which God forgets, as if it had never been; for that he punisheth no ways by any satisfactory punishment, which is clear, 1 King. 17.18. where punishment is made only the sequel of remembrance.  
But he forgets all the sins of the converted sinner, Ezek 18.22.  
Ergo, for them he punisheth him no wise by any satisfactory punishment.  

Bell. lib. 1. de Purg. c. 12. Bell. lib 4. de Pan. c. 13.  And whereas Bellarmine by not (to remember) would mean, not to punish eternally only: we answer him with his own rule; non nostrum est restringere, quod Deus amplum esse voluit: It is not lawful 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 evil to come; he shall enter into peace. Whence we reason:  
If the righteous be taken away from a less evil on earth in mercy, that they may neither see nor feel the common calamity, than they are not particularly themselves put to suffer a greater in Purgatory; and there to enter, not into peace, but torment, to satisfy justice..  
But they are taken away from a less evil, that they see it not, in mercy.  
Ergo, much more from the feeling of a greater themselves, in justice..  
Ecclesiastes 12.7. Then shall dust return to the earth, but the Spirit to God that gave it. Hence we argue:  
The soul that returns or ascends to God that gave it, after bodily departure, descends not to the fire of Purgatory except they would make to go to, 
Bell. lib. 2. de Purg. c. 13.  and go from Go● and Satan, (whom they say torments the Soul in Purgatory) heaven and hell to be all one.  
But the souls of the godly return to God that gave them, and are received by him; as Act. 7.59.  
Ergo, they go not to the fire of Purgatory.  
Psal. 32.1, 2. Blessed is the man whose transgression is forgiven, whose sin is covered, and to whom the Lord imputeth not iniquity. Hence we reason:  
He whose sin is forgiven, the same is covered (saith David;) and what is covered, is not seen; and what is not seen, is not imputed; and what is not imputed, cannot by any satisfactory punishment be punished. 
Lomb. l. 4. Sent. dist. 18.  Therefore saith Lombard (as Bellarmine grants) Deum tunc tegere peccata, quando ad poenam non reseruat. And to take away the evasion of meaning only the eternal punishment, Therefore (saith Chrysostome) where there is grace, 
Chrys. in 4. ad Rom. Hom. 8.  there is forgiveness; and where there is forgiveness, there is no punishment at all. And Augustine on this Psalm saith, Si texit peccata, noluit advertere; si noluit advertere, noluit punire; noluit ne vel agnoscere, maluit ignoscere.  
Now to subsume. But so it is, that the sins of the godly are forgiven, covered, unseen, and not imputed, as saith the Psalmist.  
Ergo, they are not by any satisfactory work or suffering punished. Punishment being ever the work of justice, and making the party punished, wretched; and pardon being ever the work of mercy, and making the party pardoned, blessed: and so being incompatible.  
Psal. 51.7. Purge me, and I shall be whiter than snow. Whence we argue:  
If to purge away sin, and to remit, be all one, as is evident, 1 john 1.19. and that none can remit sin but God only, Mark. 2.7. therefore it followeth, that God only purgeth sin; and consequently no other thing can do so.  
And again; If where God purgeth, there remain not the least spot, but the party purged is perfectly made clean, yea whiter than the snow: then venial sins, and temporal punishments remain 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 clean, as saith the Psalmist, as likewise Isa. 1.18.  
Ergo, venial sins, and temporal punishments remain 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 griefs, the chastisement of our peace was upon him, and by his stripes we are healed. Hence we reason:  
If Christ bore our sins no otherwise then by bearing the punishment due for them, and bore the punishment to discharge us of the same, (nam si tulit, abstulit;) then the same, nor no part thereof as satisfactory to God's justice, remains to be borne by us for our sins.  
But Christ bore our sins, but by bearing the punishment due for them, and that to discharge us of the same; 
Aug. Ser. 27. de verbis Domini.  and therefore saith Augustine, Suscipiendo poenam & non culpam, & culpam delevit & poenam.  
Ergo, the same, nor no part thereof remains to be borne by us, as a satisfactory punishment.  
Levit. 1.3.4.5.6. Chap. Expiations & sacrifices were ordained for all sorts of sins, trespasses, and uncleanness, even to the touching of the dead.  
But neither was there any sacrifices or service appointed for any that were unclean in Purgatory, (and such sacrifices also that were for sin, were for the guilt thereof.) Neither amongst all the points and privileges of the high Priests office, find we that he had power by indulgence to deliver any soul from Purgatory.  
Ergo, it follows, that no such place nor punishment after this life was.  
Ecclesiasticus 3.6. Which our adversaries hold as Canonical, and which we only urge to show, notwithstanding how clearly their Purgatory contradicts the same. The words are, The souls of the righteous are in the hands of God, there shall no torment touch them: and if no torment, therefore not that of Purgatory.   

Arguments against Purgatory, and to prove our Assertion out of the New Testament.  
1 john 1.7. The blood of Christ purges us from all our sins. Whence we argue:  
If Christ's blood purgeth us from all our sins, and that these only are the spots which make our Souls unclean, as the Scripture shows us. It follows then, that if Christ's blood purges us from them all, that therefore no venial sins, nor uncleanness whatsoever remain to be 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 works.  
Hebr. 1.3 When he had by himself purged our sins, he sat down. Whence we argue:  
If this belongs to Christ's office to purge our sins by himself, and that this Priestly office of Christ's is incommunicable, (as Heb. 7.24. is evident) seeing as the Apostle saith elsewhere, 
Col. 1.19.  in himself all fullness dwells, and he hath trod the winepress alone.  
Then it follows, That none other can by themselves expiate any sort of sins, nor as Bellarmine blasphemously avows, 
Bell. lib. 1. de Indul. c. 4.  that any can be their own redeemer in part.  
But the first is true, as is proved by the Apostle.  
Therefore the second is likewise infallible.  
To the same purpose is that notable speech of the Apostle, 
1 Tim. 2.6.  saying, He hath given himself to be a ransom for us; and therefore, not that we should be a ransom for ourselves in any degree.  
Heb. 10.14. By one offering he hath perfected for ever them that are sanctified: that is, as Heb. 7.25. he hath perfectly saved them. Whence we reason:  
If Christ hath perfectly saved his Elect, than he hath saved them as well from the guilt of venial, as mortal sins; and as well from the temporal, as the eternal punishment; and so left no supplement to be made to his satisfaction, by their suffering in Purgatory.  
But he hath perfectly saved them, as the Apostle proves.  
Ergo, he hath left no sin, nor no punishment untaken away; and so no supplement to be made to his satisfaction, by their own sufferings in Purgatory.  
To this same purpose is it that the Apostle saith, That it pleased the Father, 
Col. 1.19.  that in him all fullness should dwell, for reconciling all thing in heaven and earth unto himself: 
john 1.16.  And of his fullness do we all receive (saith john.) And by him (and not by ourselves) even by the blood of his Cross (and not by our sufferings) are all things reconciled, saith the Apostle. Wherefore there is no other name whereby we may be saved, 
Acts 4.12.  (saith S Peter) but by the Name of jesus; whether in part or whole, from venial or mortal sins, temporal or eternal punishment. For according to Bellarmine's preceding rule, 
Bell lib. 4. de Poenit. c. 13.  Non nostrum est restringere quod Deus amplum esse voluit.  
Rom. 6.23. Salvation is a free gift: therefore we pay not for it, neither by ourselves, nor other creatures, in part nor whole, here nor hence: therefore notably saith the Apostle, 
Ephes. 2.8.  By grace ye are saved, by faith, and not of yourselves, it is the gift of God, than not by works, lest any man should boast: and so to conclude by the like reason, then neither also by sufferings (as Rom. 8.18.) lest 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 condemn, seeing Christ hath died for them. Whence we argue:  
If nothing can be laid to the godlies charge, that are reconciled or justified, and that there is no condemnation to them that are in Christ (as verse 1.) because Christ's death hath taken away all, then there remains not any guilt of whatsoever sin, or condemnation to any temporal fire after this life, differing only from hell's fire, not in acrimony of pain, but only in length of endurance.  
But the Hypothesis is true, and proved by the Apostle.  
Ergo, so is also the sequel that followeth thereon.  
To the same purpose is it said, Rom. 5.1. Being justified, we have peace with God. Whence we infer:  
If the godly who depart, being justified, have peace with God through Christ, than they are not by God adjudged to a fiery torment with the damned, differing only in endurance: for these two are contraries to be agreed and at peace, and yet be cast in such a painful prison, as Math. 5.25. is most evident.  
But the godly who depart being justified, have peace with God through Christ, as is said.  
Ergo, they are not cast in such a fiery prison, to satisfy for themselves.  
Revel. 14.13. Blessed are they who die in the Lord, for they rest from hence from their labours, and their works follow them. Hence we reason:  
If all these who die not only for the Lord, as well as in him (as Martyrs) but they also who only die in the Lord, (as all the godly do who live in him) if they enjoy present blessedness after death, consisting of rest and remuneration, then presently after death they are not sent to restless torment, and a long time delayed of their happiness and reward, 
Bell. l. 1. de Purg. c. 12.  even till the last day, (as Bellarmine would have 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 delayed of their blessed estate, nor sent to any restless torment in Purgatory.  
To the same purpose is that which is said, 2 Timothy 4.7. I have finished my course (saith Paul) and from henceforth is laid up for me a Crown, which the Lord shall give me in that day, and not only for me, but to all that love the coming of Christ.  
2. Corinth. 5.1. If our earthly habitation be destroyed, we have an eternal in the Heavens. In which place we must first consider the meaning of this eternal habitation in the Heavens, even by our Adversary's exposition, that our Argument may be the stronger.  

Bell. lib. 1. de Sanct. c. 3.  Bellarmine saith, That thereby the Fathers either mean the immortal body, which we shall have at the last day; or else eternal life, and the present vision of God after death: and of these he saith, Sine dubio verior est haec posterior expositio; and he gives his reason, because the Apostle speaks in the present time after the body's dissolution, saying, Habemus, we have, which if he had spoken of the immortal body after the resurrection, and not of eternal life presently after death, he could not have 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, ut cito vinamus in coelo. Whence with Bellarmine we conclude, If after the dissolution of the godly, they in the very present thereafter have statim, or incontinently, and possess eternal life in the heavens; then after their dissolution, they are not a long time delayed thereof and sent to torment in Purgatory.  
But by our adversary's exposition and concession, after dissolution the godly presently have, and instantly possess eternal life in the Heavens.  
Ergo, they are not delayed thereof, nor sent to the torment of Purgatory.  
To the same purpose is that speech of the Apostle, 
Philip. 1.23. 2 Tim. 4.7.  I desire to be dissolved, joining, and to be with Christ.  
Coloss. 1.20. For it pleased the Father by him to reconcile all things to himself, whether they be on earth, or in heaven. Whence we argue:  
If the Apostle speaking of the Church, expressly comprehends the same in these two only, to wit, that part which is on earth, and that which is in heaven, or militant and triumphant, in via, & in patria: then he knew no third part, such as the Romanists put in their division, and make to be in torment, and labouring in Purgatory.  
But the Apostle comprehends the whole Church in these two parts only; to wit, that which is on earth, and that which is in heaven.  
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 back this Argument with our Adversary's testimony of the ancient Church's belief. 
Bell. lib. 3. de Eccles. c. 9  Bellarmine relates, While it was upbraided to the ancient Catholics by the Donatists, that they made two Churches, one consisting of good and evil on earth, and another of good only in the heavens. The Catholics answered, That they made not two Churches, but distinguished the two times only of the Church. Whence we infer:  
If the ancient Catholics had then believed Purgatory, and made any such tripartition, as the new Roman Catholics do, than the Donatists had upbraided them not only with making two Churches, but with making three: and the Orthodox Catholics 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 Catholics believed no such thing.  
Galatians. 6.8. He that soweth to the Spirit, shall reap of the Spirit life eternal. So job 7.2. 2 Tim. 4.7. Revel. 14.13. Out of all which places thus we reason:  
If in Scripture there be a twofold time only of sowing on earth, and reaping in heaven; of working in this life, and reward in the next; of fight here, and triumph hereafter; of finishing our course at death, and thenceforth getting the Crown 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 fear or expect.  
But there is a twofold time only as is said, and as Scripture proves.  
Ergo, there is no mid time of torment, nor mid place of Purgatory.  
The truth of which Argument most clearly doth that Parable Math. 20.1. illustrate; where straightway at the end of the day, the Labourers receive their hire. Now Purgatory can be no part of the labour; for that is in the Vineyard: nor no part of the day; for in the last hour thereof some are called, and hired, (such as none are in Purgatory) nor no part of the hire, which is desired in the amplest measure, and given of bounty for well doing: 
job 7.2.  and so Purgatory is not of all.  
Also john 9.4. The night comes (saith Christ) when no man can work. Whence we argue:  
If none can work, or do that after this life, which is required of them in it, for attaining to their salvation; then none can satisfy for their sins in Purgatory.  
But the supposition is true.  
Therefore the sequel.  
2 Corinth. 4.17, 18. For our light affliction for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at things seen but unseen: for the things seen are temporal, but the things that are not seen are eternal. Hence we reason:  
If temporal sufferings go not beyond the limits of this life to the godly, and that these things that are temporal and seen, are included within the bounds thereof; that which is thereafter and unseen, being ever called eternal, whether the same be joy or pain; then surely it will follow, that the godly after this life endure no temporal pains in Purgatory, the same being unseen, and going beyond the limits of this life.  
But the Hypothesis is true, and therefore the Sequel.  
Now, because on the distinction of Poena & culpa, (as the main pillar whereon Dagons' house stood) Purgatory relies; let us pull this down, that all this fiery fabric may fall into ashes.  
Mark 11.25. As we are commanded to forgive others, so will God himself forgive us in like manner.  
But we are commanded to forgive others from our heart fully, without retaining the least grudge, or meanest purpose of the smallest revenge, as Math. 18.35. is evident.  
Ergo, according to Christ's promise, so will God himself forgive us in like manner, else it should follow, which is blasphemously absurd, that God would have man more good and merciful than himself, and by his example should teach men, (that are too prone to vice of themselves) hollow-hearted, and fraudulent reconciliations.  
Col. 2.13. God hath freely forgiven 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 always incompatible; neither is any man justly 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 unjust, both in punishing where no fault is, as also by taking twice payment for one debt; from Christ and from us.  
But so it is, that God hath freely pardoned all our trespasses whatsoever▪ (whether they call them venial or mortal;) and as he is sovereignly merciful, so is he likewise just. Ergo, for these he can no wise satisfactorily punish.  
Math. 6.12. Our sins there are called Debts, which we desire to be remitted. Whence out of this and the former place we argue:  
If our sins be our debts, and that all our sins are freely remitted; therefore all our debts are freely discharged, & consequently all their payment, or satisfaction of them; & it were altogether against very sense to affirm 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 sins are our debts, and they are all freely remitted.  
Ergo, all the payment of them, or satisfaction whatsoever.  
As this error fights with that Petition of the Lords prayer, Math. 6. as also with that Article of our faith, Col. 2.13. whereby we believe not our own satisfaction for our sins, but God's free remission of our sins: so is it against that part of the Decalogue, 
Exod. 20.6.  where God shows, that he will show mercy upon the thousand generation of them that love him: and therefore much more will he not scantle his mercy to themselves, in remitting the guilt of their sins, but retaining their temporal punishment.  
john 10.18. All satisfaction for sin to the justice of God, must be voluntary, if it be acceptable to him, 
Psal. 110.4.  as all other things whatsoever we do to 〈◊〉 in his service; which if it be otherwise, he accepts it not.  
But the satisfaction that is in Purgatory to the justice of God, is not voluntary: (for none but would choose rather to go straightway to heaven;) as also inevitably they going there, God satisfies rather himself by punishing them, than they satisfy God by suffering.  
Therefore the pains of Purgatory are either no satisfaction at all to God of ours, or else no ways acceptable to him.  
Besides that, all satisfaction is meritorious (else the creditor were not bound to give a discharge upon satisfaction to the debtor.)  
But the Souls merits not in Purgatory, as Bellarmine proves, Lib▪ 2. de Purg. c. 2.  
Ergo, they satisfy not there.  
Galat. 5.22. and Psal. 23.4. The fruits of the Spirit are joy and peac●, which specially kiths in the godlies death; and their courage there in is, that although they walk thorough the valley of death, they fear no ill▪  
That doctrine then that takes away these happy fruits, and that comfortable courage, and on the contrary fills the soul with such panic terrors, and torments the conscience with the apprehension of so long lying, (even hundreds of years) in so fell a fire; where to avoid a far gentler fire here but one hours burning, a man would give all that he had, That doctrine (I say) is to be abhorred, and damnable: and not without cause these Locusts that are the broachers thereof, are said to have stings to torment, and lion's teeth to devour 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 we have sundry Examples of souls after received into heaven, but never one sent unto Purgatory▪ as Lazarus carried straightways by Angels into Abraham's bosom, where he was comforted; and consequently Abraham also himself before Christ's death behoved to be in the same place of comfort. And this Example Bellarmine himself against the Greek Church affirms peremptorily to be 〈◊〉 Parable, 
Bell. lib. 1. de Sanct. c. 6.  but a true Story.  
So to the converted Thief, that same night Paradise is promised, which before Bellarmine prove (as he allegeth) to have been extraordinary: he must prove the going of souls to Purgatory first to be ordinary. As also upon one extraordinary. Example, no common Article of Faith could be grounded, as Bellarmine doth on this, saying, De fide est mox a morte impios descendere ad aeterna supplicia, ut patet, Luc. 16. de divite, & iustos ad aeterna gaudia, ut patet Lucae 23. de Latrone, Hodie eris mecum in Paradiso.  
So Simeon desired to depart in peace, and Paul to be dissolved, 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 join him to Christ. Neither doth he say, that at the finishing of his course, or ending of his fight, a crown only is laid up for him, which should be given 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 love the Lord jesus.  
Now to close up our Arguments out of their own distinction of Culpa & Poena, thus we reason:  
If Purgatory purge away aught, either it purgeth the fault or the punishment.  
But it purges not away the fault or guilt of mortal sins, (by the Papists own confession) nor the eternal punishment of them, both being before remitted. Neither purgeth it away the temporal punishment; because out of the definition of purging, which is taking away, (as john 1.29. is evident) the same is not taken away, but on the contrary is inflicted, non aufertur enim, sed infertur.  
Therefore of mortal sins it purgeth nothing; and so in that respect it cannot be called Purgatory.  
And as for venial sins, which Bellarmine saith, Quoad culpam & poenam intrant Purgatorium, we prove thus, that it purges them not away.  
No transient actions can enter into Purgatory, to be burnt up, or purged away, which are Bellarmine's own words, 
Bell. l. 1. de Purg. c. 5.  saying, Ignis Purgatory que verus & realis est non potest opera combur ●r●, quae sunt actiones transeuntes, & iam transierunt.  
But to subsume, Venial sins are transient actions, which none can deny.  
Therefore they enter no wise into Purgatory, to be burnt up, or purged away; and consequently, seeing neither mortal nor venial sins, guilt nor punishment is purged away from the Soul 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, 
Bell. lib. 1. de Purg. c. 14. ) Remissio enim sonat condonationem.  
But, the Scripture and Fathers expressly teach (saith he) that light or venial sins are remitted after this life. 
Ibidem.   
Therefore (say we) they are not totally punished, nor enter into Purgatory, quoad culpam & poenam, (as he said before;) nor are they punished at all, seeing their temporal punishment is their total punishment.   

Arguments against Purgatory, and for our Assertion out of Bellarmin, and our Adversaries themselves.  

1. Their Confession, and arguments of their own Doctors for us.  
Bellarmine saith, 
Bell. lib. 2. the indul. cap. 7. Ibidem. cap. 5.  Fatemur Christum pro nobis, & pro toto mundo integre, imo plenissime deo patri satisfecisse. And again, 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 follows: 

1 That the satisfaction of men for themselves are superfluous at least, and that he who relies only on Christ's satisfaction, relies on that which for salvation is always all-sufficient.  
2 That to exact that punishment of man, which Christ hath already satisfied to his Father's justice, is to make God unjust, 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 less) as from Hell (which is the greater).  
3 To say, that Christ's satisfaction serves to make our satisfaction acceptable, is against common sense, as who would say that a cautioner had paid the debt, thereby to enable the principal debtor being unresponsall, to pay it over again 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 whatsoever, it should be a favour done to a malefactor to be cast so long in prison, and cruelly whipped.    
Dignitas satisfactionis (saith Bellarmine) mensuram accipit a dignitate persona satisfacientis, 
Bell. lib. 1. de Indul. c. 2.  quemadmodum gravitas offensionis a dignitate personae laesae. Now between finite man, who is the offendor, and the infinite God, who is offended, there is no equality of comparison or correspondence: therefore neither of the finite satisfaction of the one, to the infinite justice of the other, for which cause it behoved him to be of an infinite nature, who was our Redeemer.  
Again, Christ's satisfaction is infinite (saith Durand and Mair●●es: 
Bell. lib. 1. de Indul. c. 4. ) therefore it is altogether needless to join to Christ's satisfaction (say they) any satisfaction of the sufferings of men, which without being so joined to Christ's, wants not their own fruits, nor are in vain (being endured here) both in respect of the sufferers their own reformation and conformity with Christ wrought, and the confirmation of the godly, and good example to others that redounds thereby.  
If by the sufferings of the godly sins may be expiate (say the same men cited by Bellarmine) than it would not be absurd for them to be called Redeemers of themselves in a part. 
Ibidem.  But it is absurd for them to be called redeemers of themselves, because Christ is the sole and only Redeemer of mankind, of whom saith the Apostle, Who is made unto us righteousness and redemption, 1 Cor. 1.30.  
Therefore by the sufferings of the godly, sins cannot be expiate; neither venial nor other in regard of punishment or otherwise.  
To this argument of their own Doctors, Bellarmine no wise answers, but blasphemously affirming, That it is no absurdity to say, that we are our own redeemers in a part, seeing the Council of Trent hath decreed no less. Sess. 14. Cap. 8. Can. 13.   

2. Scriptures adduced by Bellarmine, to prove, that the Saints presently enjoy the vision of God, making directly for us against Purgatory.  
Ecclus. 11.26. It is an easy thing to the Lord in the very day of death (without longer delay) to reward a man according to his ways; and consequently to give glory to the godly: Et illud facile est Domino, 
Bell. lib. 1. de Sanct. c. 3.  non significat (saith Bellarmine) posset si vellet, sed reddit Deus & facile reddit unicuique 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 down of our earthly bodies in death, 
Ibidem.  we have an eternal habitation in the heavens; and so the soul remains no time without a house: but as soon as it goes out of the earthly, it presently enters into the heavenly: and therefore Bellarmine says, 
Ibidem.  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.  

Ibidem.  To the same purpose is that which he adduceth out of the 8. verse, where the Apostle setteth down, that this is the estate of the godly soul departing, without acknowledging any mid place or condition, that when it is absent from the body by corporal death, it is straightway present with the Lord in life everlasting.  
Bellarmine likewise in his first Book of the Beatitude of the Saints, 
Bellar. lib. 1. de Sanct. c. 4.  to show the conformity that is between Christ and his members in their estate immediately after death, brings in, That as he was not after death immediately blessed in his body (which rested three days in the grave till his resurrection,) but that in his soul notwithstanding he was immediately blessed, and in Paradise, (according to his own speech to the Thief on the cross, This day thou shalt be with me in Paradise.) Therefore likewise, the Saints (to be conformed with Christ, saith he) while they rest in their graves according to their bodies, yet according to their souls they are happy and blessed in Paradise. Which conformity then we see will clearly evince, that there is no going to Purgatory; but that as Christ's soul immediately after death went unto Paradise, and was blessed there; so doth the souls of the godly that are Christ's members go thither immediately after death, and are blessed likewise, (else if immediately they went any where else, in place of a conformity there should be a disconformity:) and as his body abode in the grave till his resurrection, notwithstanding of the present beatification of his soul after death: So that their bodies shall in like manner abide in the grave till their resurrection, notwithstanding of the present beatification of their souls likewise after death.   

3. Fathers adduced by Bellarmine himself, to prove that the Saints presently enjoy the vision of God, and making expressly for us against the dotage of Purgatory.  
And first Dyonisius Areopagita.  
Dyonisius Areopagita saith thus, the Saints in their death know surely that, that wholly they shall attain rest, and a full conformity with Christ, when they come to the end of this present life; in clearly beholding the way to immortality hard at hand, they praise the Lords bounty, and with a heavenly mirth rejoice: speaking so of all the Godly in common. Whereupon Belarmine doth will us to remark this: Nota (saith he) dicere Dyonisium animas Sanctorum statim a morte hominis consequi immortalitatem: which they could not do, nor so exceedingly rejoice in death, if ● vicino, or hard at hand, they saw the tormenting fire of Purgatory, rather than a glorious rest to abide them.  
justin Martyr saith thus: But after the departure of the soul from the body, 
Bell. ibidem. justin. quosis. 75  statim, or instantly, there is made a distinction between the good and the evil: for they are carried to the places, that they are worthy of, the souls 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 Saviour, according to these words, while we are absent from the body, we are present with the Lord, but the souls of the wicked are carried into Hell.  
Cyprian saith (excluding no godly soul) O what dignity and security is it in a moment to close thy eyes, 
Bell. l▪ 1. de. Sanct. c. 5. Cyprian de exhor. Mart. cap. ult.  whereby men in the world are seen: and to open them instantly, that God and Christ may be seen. Oh what great happiness is it to be suddenly pulled from the earth that thou mayest presently be placed in heaven.  
Augustine saith thus, 
Aug. med. c. 22. et l. 20. the civet. dei c. 15.  (speaking of all the godly) O happy soul who, how soon it is loosed from the body▪ being set at liberty, presently goeth to heaven and is secure and at rest.  
And again he saith, surely the good that are faithful since that time that they are redeemed by that price, which Christ by his bloodshed poured forth, do no wise know any infernal place after death.  
Prosper saith thus, 
Prosp. l. 1. de. vita. contempt. c. 1.  because according to the speech of Scripture, the whole life of man is a temptation upon 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 Soldiers of Christ, who even to the end of this their present life, by divine aid have valiantly resisted their enemies: having ended their painful pilgrimage, may presently thenceforth reign happy in their native Country.  
Anselmus thus speaketh, the Preachers of the Church, 
Ansel. in. 2. ad. Cor.  after that they have departed out of the body; they are no wise delayed of the present possession of their Heavenly Country: but instantly as they depart from the flesh, whereunto the soul was formerly tied, so soon are they made to rest in the heavenly seat.   

4. Reasons adduced by Bellarmine, to prove the Saints present fruition of joy, and making directly for us, against Purgatory.  
God (saith he) is no readier, or more inclined to punish, 
Bell. l. 1. de. Sanct. c. 6.  than he is to reward: wherefore it follows, that if the wicked be presently cast in torment, as we see the example of the rich Glutton teaches us, that by a like equity that the godly instantly after death, likewise receive their own reward.  
As Basilius' notes (saith he) before Christ's coming, the death of the Godly was lamented, 
Bell. Ibidem.  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 happiness, which surely it could not be (say we) if the soul went to a tormenting fire in Purgatory, but a greater misery, then when the soul went before (as they say) to a painless Limbo.  
Levit. 19.13. Thou shalt not retain the wages of the hireling beside thee all night till the morning therefore lest God should seem less just or pitiful at the very end of the day of his life, 
Bell ibidem.  much more will he give 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 years (as the Papists hold) tormenting their souls in Purgatory.    

Bellarmine's Arguments for Purgatory answered.  
1. Out of the Old Testament.  
2 Maccab. 12.45. It was a holy and good thought (saith the Author) to pray for the dead, 
Bell. l. 1. de Purg. c. 3.  that they might be absolved from their sins. Whence it followeth (saith Bellarmine) that the dead after this life may be absolved, and may have sins to satisfy for; whereof before their death they were not absolved. And this is done in Purgatory.  
1. Our general reply to all such Arguments brought out of Apocryphas is, 
Answer.  that no disputation can be, but out of principles mutually by both parties received: such as these Books are not by us as Canonical. And therefore it is, that we argue not with a jew out of the New Testament.  
2. Our reason of rejecting them as not Canonical, is (beside the consent of the Primitive Church with us, confessed by Bellarmine, and testified by Jerome) the proof which we have out of Canonical Scripture, and out of themselves: For all Scripture, 
2 Tim. 3.16.  saith Paul, is by immediate and by divine inspiration: But these Books, as the Author confesseth, 
c. 2.23.26.28.  are not so, but a mediate abridgement of another man's Books done with great pains, which the Papists themselves hold not as Canonical; and therefore so neither can their compend be.  
3. The sin of these men was mortal, 
josh. 7.  (as is evident Deut. 13.7.) the eternal punishment and guilt whereof comes not to be satisfied for in Purgatory, (as the Papists affirm:) and as for the temporal, they had suffered for that already, (as v. 40. is clear) being slain for their sin: even as Bellarmine saith, 
Bell. lib. 1. de Purg. c. 12.  That the thief's violent death on the Cross, was justly his full temporal satisfaction; and so these men had nothing to suffer or satisfy in Purgatory.  
Neither, saith the Text, that it was to deliver them from any temporal punishment that then they were in; but having a regard to the resurrection, to absolve them from the sin itself, which they had committed, that as Bellarmine himself saith, it might not be imputed unto them in that day of the resurrection of all flesh.  
To all the subsequent places adduced out of the old Testament, 
Bell. l. 1. de Purg. c. 3.  Bellarmine's own confession sufficeth as an answer, Quod solum probabiliter suade●●, but do no wise necessarily enforce, as by a short touch of them we shall here show.  
As for that of Tobit. 4.17. Pour out thy bread upon the burial of the just▪ beside that the Book is not Canonical, it imports no ways Purgatory, seeing the Primitive Christians, (as witnesseth Augustine) on the days of the remembrance of the Martyrs, 
Aug. Confess. lib. 6. c. 2. & contra Faust. l. 2. c. 21.  had their Love-feasts, and Distributions upon the burial places of the Martyrs; and yet this they did not to deliver them out of Purgatory, seeing they grant that the Martyrs go not thither.  
As for David's mourning, and the men of jabesh Gilead, 
1 Sam. last 31. 2 Sam. 1.12.  for Saul and jonathan, etc. it was not to deliver Saul out of Purgatory, who died desperately, but as the Text shows, that Israel for their sins was fallen before their enemies▪ as joshua for the like cause mourned. josh. 7.7.  
As for Psal. 38.1. by correction in God's wrath Purgatory cannot be meant, because the Papists grant, that the party is reconciled before he go 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. 
Bell. lib. 2. the indul. cap. 13.  For the same Bellarmine confesseth, saying, Nemo negare potest poenam Purgatorij non spectare ad fructum nova vitae.  
As for Psalm. 66.12. The two preceding verses show, 
1 Pet. 1.7. & 4.12.  that by fire is meant the trial of the godly; and by water is meant affliction, when the Psalmist saith, We went thorough fire and water. And fire here is before water: but so is not Purgatory (which they mean by fire) before Baptism, (which they mean by water.)  
As for Isai. 44. which place (saith Bellarmine) Augustine expounds of Purgatory, Augustine in the place cited by him, 
Aug. l. 20. de Civit. Dei. c. 25  saith, that the meaning of Isai. is that same with that of Malac. 3.3. which Bellarmine lib. 1. de Purg. c. 1. expressly expounds to be Tribulationes hujus vitae.  
Besides that, the purging spoken of by the Prophet, is said to be by washing as well as burning, and in the midst of jerusalem; but not under the earth.  
As for Isai. 9.18. The Text speaks of devouring, but not of purging; and that wickedness burns as fire; but not that fire burneth wickedness. Nor is it unremarkeable that this fire of theirs is by themselves called here iniquity; for so it is in deed, a main point of the mystery thereof.  
As for Micha. 7.9. God's indignation cannot be said to be borne in Purgatory, because (as is confessed by the Papists themselves) the party being reconciled before he go there, is freed therefrom.  
As for Zechar. 9.11. Math. 21.5. sheweth, that by that pit, 
Aug. de Civit. Dei. l. 18. ●. 35.  is meant our spiritual captivity: and as Augustine expounds it, Humanae miseria sicca est profunditas. Neither is our delivery therefrom by our own suffering; but it is said to be by the blood of the Covenant. Nor yet follows from the privation of water, the position of fire.   

Bellarmine's Arguments for Purgatory answered.  
Out of the New Testament.  
Math. 12.32. There is a sin which shall not be forgiven neither in this world, nor in that to come.  
Ergo, this implies, that some sins are forgiven in the world to come, which is in Purgatory.  

Answer.  This Text speaks only of remission of sins, which cannot be meant of Purgatory, where there is no remission of sins, but punition for sins. Neither doth the world to come signify in Scripture▪ Purgatory, or any temporal estate of man, but only the last day, and his eternal estate: as Mark. 10▪ 30. is clear; 
●o Luk. 10.35. Ephes. 1.21.  where it is said, that he that forsakes aught here for Christ's sake, he shall receive an hundred fold in this time, and life eternal in the world to come▪  

Mark 3.29. Luke 12.10.  Next▪ the Evangelists Mark▪ and Luke as posterior, in one clear, word she 〈◊〉, that 〈◊〉 that disjunctive speed of 〈…〉 no forgiveness at all is meant; or that that sin shall never be forgiven▪  
Besides that, it is against the rules of right ●e●soning, (as Bellarmine is forced to grant that of a negative, an affirmation should follow, chiefly the one being particular, and the other general.  
1 Cor. 3.15. If any man's work burn he shall suffer loss, but himself shall be saved; yet so as by fire.  
1. Bellarmine grants this place to be allegorical, 
Answer.  difficile, and variously expounded both by Popes and Fathers, (from whom notwithstanding he professes himself to descent) and consequently the same is not argumentative.  
2. In the exposition of all the proceeding parts of the Text Bellarmine consents with us, till he come to the last words, (but himself shall be saved, yet as by fire) yielding that the fire which proveth the work is not meant of Purgatory; but Metaphorically to be taken: but the fire whereby the person of the worker shall be saved, is properly to be taken (saith he) and is that of Purgatory. But first, Bellarmine's own explication of the similitude, in the beginning of the fifth Chapter, testifies that in all the tenure of that whole metaphorical speech, it is but one fire that is meant, & no more sorts. And this is so usual in Scripture, that (except in Sacramental forms of speech) one and the same word, in one currant of a Metaphorical speech is never diversely taken: and therefore that instance of Bellarmine's, 2 Cor. 5.21. is impertinent; both the whole tenure of speech, (as is said,) not being metaphorical, and it being known evidently, that (according to the Hebrew phrase) how oft Christ is called sin, (as he is there) is understood, that he was a sacrifice for sin: besides that, the direct opposition cleareth that the word (sin) in both places of that speech, cannot be of one signification.  
Next, it is absurd, the whole discourse being Metaphorical (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 expressly in the contrary, the spirit of God doth put upon it a special note of similitude (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to prevent any such fallacy, (as he doth in the last place).  
Neither is that instance of Bellarmine's unto this valid to the contrary; where out of john 1.14. he would prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not ever a note of militude, which we grant: but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not ever a note of similitude, he shall never prove.  
1 Cor. 15.29. What shall they do then that are baptised for the dead, if the dead rise not? Where, by baptising is meant afflicting (saith Bellarmine) which none needed to do for the dead, 
Bell. l. 1. de. purge. C. 6.  by mourning and fasting etc. if they were not in Purgatory.  

Answer.  1. This is a most difficile place (as Bellarmine grants) and variously expounded by the Ancients, (all whose expositions he reject:) and therefore no ground of Faith can be proved thereby.  
2. Admitting that to be baptised is to be afflicted, yet this is not actively to afflict themselves, but passively (as the word bears) to be afflicted by others: and although it were actually to afflict themselves by mourning and fasting for the dead; yet this will not import that therefore they are in Purgatory: for the faithful mourned for Stephen, who being a Martyr, is not thought (by the Papists own confession) that therefore he was in Purgatory.  
To be baptised then for the dead (or rather for dead) is o to be afflicted for the belief and profession of Christ's resurrection, and the hope of the godlies resurrection through him (whereof the Apostle speaks); so as both in others account, and their own resolution likewise, they were esteemed as dead men through the fierceness of persecution, then in jeopardy every hour, as the Apostle saith, and dying daily.  
Or else the Apostles scope being to prove the resurrection, he employeth baptism to this his purpose, which then was by plunging the whole body in water, in token that the baptised were to die, and be buried to sin: and out of which, their coming up again did represent, both the duty to rise to holiness here, and the hope of a joyful resurrection hereafter. Which mortification of sin, and being baptised for dead thereto, by denying carnal pleasures to live in them, were needless for any man to practise, but to live like an epicure, if there were not a resurrection to a better life hereafter.  
So that, whether we consider our promise at baptism, to die to sin, or the representation that is in it of dead men thereto, or the efficacy thereof flowing from Christ's death to mortify sin in us, 
Rom. 6.6.  or the hazard of Christians then amongst their enemies, for the profession of Christian Baptism, as the Apostle shows, the sense is ever sound, unrested, and orthodox.  
Mat. 3.11. He shall baptise you with the Holy-Ghost (to wit, here, saith Bellarmine) and with fire, that is in Purgatory hereafter.  

Answer. Bell. lib. 1. de purge. ca 5. Bell. lib. 2. de Purg. c. 13.  1. If by fire Purgatory were meant, than it would follow that all whom Christ baptizeth with the Holy-Ghost here, should go to Purgatory hereafter: which Bellarmine himself denies.  
Next, Christ is only said to be the baptizer with fire here; but by diverse revelations (saith Bellarmine) it hath been shown, that souls in Purgatory are baptised or afflicted with Devils. But what truly is meant by fire, Chrysostome on this place declares, saying, Comemoratione ignis adiuncta rursus ipsius vehemens gratia et incoprehensibile signavit donum.  
Mat. 5.26. Verily thou shalt not come out thence, till thou pay the uttermost farthing. 
Bell. lib. 1 de purge. ca 7.  Purgatory then is this prison, wherein men must satisfy for their venial sins.  

Answer.  1. This place is only properly to be taken, as Theophylact, Chrysostome, Tolet upon Luke, and your own Ferus on this place witness. Christ therein persuading unto brotherly reconciliation, if it were but for eschewing of temporal incommodities.  

Bell. l. 1. de. Purg. ca 7.  2. Giving that it were allegorical; yet Augustine who expounds it so, makes the prison to be Hell (as Bellarmine grants) the payment eternal punishment: &, donec, to signify no certain time, but never; as Psal. 110.1. 1 Cor. 15.25. is evident.  
Again, unreconciled persons with their adversary, are cast into this prison; but the godly are reconciled with God before they depart hence (say the Papists themselves) therefore it cannot be they, that go to this prison.  
And last of all, by paying the utmost farthing, is meant (as our usual phrase of speech witnesseth) the full sum without the least want: and so it is not to be understood exclusive of the greatest part, but inclusive of the least portion, and whereby man so, should be made perfectly to be his own Saviour.  
Matthew 5.21. Out of this place (saith Bellarmine) Augustine gathers, 
Bell. lib. 1. de purge. ca 8.  that there are three sorts of sins, and three sorts of punishments after this life: lighter sins having lighter punishment, which saith Bellarmine is the temporal, that souls sustain in Purgatory, compared here to the council.  
1. That there are diverse degrees of sin, 
Answer.  and diverse degrees of punishment after this life, we willingly grant with Augustine: but that the godly sustain any such in Purgatory, this place will never prove. Neither from alligories can be drawn any such enforcing arguments; or from words denotating only Courts of judicial Decrees here, to prove places of execution or punishment hereafter; even as who would prove 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 means Purgatory) spoken of decreed in foro soli, because such judicatories are only in this life▪ and so that Gehenna is the only punishment that is after the same.  
And last, if Bellarmine's exposition and argument out of this place were good, it would follow that wrath & evil speeches were but venial sins, (for such are said only to deserve the counsel) which he expounded to be Purgatory, and yet the Apostles james and john, 
jam. 3.6. 1 joh. 3.14.  show that such deserve eternal death: and so both of them are belied by the Cardinal.  
Luk▪ 16.9▪ Make you friends of the Mammon of of iniquity▪ that when ye fail they may receive you into everlasting habitations, and this is by their prayers (saith Bellarmine) delivering them out of Purgatory.  

Answer.  This place is most clear against them, showing that at the charitable Christians departure, their souls are strait way received into Heaven without going to any Purgatory: and therefore there is one word of the deliverance out of the but one only of the receiving into the other.  
So likewise, as little makes that prayer of the Thief for them, Luk. 23.24. disiring of Christ an entry into his heavenly kingdom, but no egress out of a hellish Purgatory.  
Act. 2.24. Whom God raised having loosed the dolours of Hell▪ that is, delivered souls out of Purgatory.  

Answer.  1. The words are the dolours of death, and not of Hell, by which, what is meant, is clear out of Psalm. 18.4.5. calling the dolours of death, the snares of death: and by the dolours of the grave, meaning the same▪ and by both, understanding so the captivating of death, and the detaining power of the Grave; wherein our Saviour by his burial, as Death's prisoner was enclosed; and both which powers by his resurrection he overcame: as by his triumph Hose. 13. is evident: 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 grave; 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 raising up of his body there, which by the discense of his soul he would have him to do here.  
Next, if by such words Purgatory were meant, than it would follow that Christ should have suffered in Purgatory; seeing (as is evident) Peter speaks of the dolours which his humane nature suffered, and his divine loosed. And therefore it was himself that was loosed from them, (as Samson from his cords at first) because it was impossible that he (saith the Apostle and not others in Purgatory) should be holden by them.  
And to use retortion of this place against themselves, if they mean Purgatory by these dolours, as Bellarmine doth, the same is quite undone; because Christ is said not to have loosed any souls out of these dolours, but the dolours themselves: whereof it will follow, either that there is no Purgatory left at all, or else such a one as is quite dolourlesse and without pain.  
Philip 2.10. At the Name of jesus, every knee shall bow, of things in Heaven, on earth, and under the earth: Which last sort, seeing it is not the devils, nor the damned that give voluntary obedience, it must be the souls in Purgatory.  

Answer. Bell. l. 1. de. Sanct. c. 6. Isai. 45.23.  1. Bellarmine himself answers for us, and shows that this speech borrowed from Isai. is expounded by the Apostle, Rom. 10.14. of Christ coming to judge all men, before whom all the wicked, sore against their wills, shall compeare, and yield subjection, whereof the bowing of the knee among men is a sign.  
Neither by bowing of the knee could be meant a voluntary subjection▪ for this reason, because than it would follow, that all the wicked, even in this life, gave voluntary subjection to Christ; because it is said, That every knee on earth shall bow.  
As for 1 Pet. 3.20. Bellarmine proves Limbus patrum thereby▪ 
Bell. l. 1. de Christ. c. 13. Reuel. 20.7. jude 1.6.  Therefore it cannot be adduced likewise to prove Purgatory: neither doth the word Prison in Scripture signify 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 be there; (and so neither the Fathers not the godly whom Christ is not said to have delivered the 〈◊〉; but to whom he is said to have preached by that Spirit, whereby he was quickened, which was not therefore his Soul, but by his divine Spirit in the days of Noah, while they had time then to repent by the means of preaching, and not after this life when there is no conversion. And for which exposition we have not only the clearness of the Text, but Augustine also plainly with us, 
Aug. Epist. 99 ad Euodium.  and after him Beda, as 〈◊〉 grants.  
john 11.43. and Luke 8.55. The soul of Lazarus▪ Maries brother returned; and so did the souls of jairus daughter, and the widow's son, whom Christ raised. Now this was not from hell, they being godly; nor from heaven, for so injury should have been done to them: Therefore saith Bellarmine, 
Bell. lib. 2. de Purg. c. ●.  Mortui quos exitarunt Christus, & Apostoli creduntur fuisse in Purgatorio.  
Besides that, 
Answer. Deut. 29.29.  the secret things belong only to God, and the things revealed only to us, there could be no injury here done to the creature, whose private good must ever give place to the manifestation of God's glory, whereto it was created.  
But more peremptorily let Bellarmine in that same Chapter answer 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 ways a tormenting Purgatory.  
Yea, to show how desperate their cause is, and how impudent themselves are, 
Bell. lib. 2. de Purg. c. 14.  in wresting most clear parts of Scripture to prove this fiery furnace of theirs: Let us see that place, Ex quo (saith Bellarmine) insigne habetur argumentum pro Pugatorio.  
Hebr. 10.27. For whom remains (saith the Apostle) a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries: speaking there no ways of the godly that are friends, as Bellarmine would have it, that for their sins after Baptism, must be temporally punished in a purging fire: but of the Lords adversaries; as the clear Text showeth, which the fiery indignation of God shall utterly devour; and of the fearful judgement, and final damnation of those, who by wilful apostasy from the known truth (as vers. 25▪ 26. is evident) do tread the Son of God under foot, and count the blood of the Covenant an unholy thing, and doth despise the Spirit of grace; which none of the godly ever either did, or doth.  
Next to such places of Scripture, Bellarmine brings in examples of Scripture, 
Bell. lib. 1. de purge. ca 11.  whereby he intends to prove, that the guilt of sin being remitted, the temporal punishment remains to be satisfied for; and wherein because many are remiss in this life; therefore a Purgatory is apppointed hereafter.  

2 Sam. 12. Numb. 12.  The first examples are of David and Miriam, both pardoned, and yet temporally punished: but he should prove that these punishments were payments and satisfactions to God's justice, and redemptions of themselves, (as Bellarmine calls them) where in the contrary, the Scripture clearly affirms, 
Hebr. 12.7.  that God by such corrections dealeth not as a judge with malefactors, to satisfy justice, but as a father with his sons, to manifest his mercy; doing it not for any payment to himself, but for profit to them, and not to free them from any Purgatory hereafter, but to make them partakers of his holiness here.  
Neither avails it Bellarmine, that the cause of David's correction is set down to be his sin begun▪ for we confess, that the sins of the godly are the efficient causes of these corrections that God lays upon them. But all our Controversy is of the final cause, which we say is for example to others his children, and their own amendment that are chastised, and which they say is, for satisfaction to his justice, and redemption of the sufferer himself.  
The next instance that he brings, 
Gen. 2.17. Rom. 5.17. Rom. 6.23.  is of death, which is the temporal punishment of sin, and is inflicted upon the godly, not to prevent sin, but for satisfaction to Gods justice.. Whereto we answer; That to no purpose doth he instance the common calamities of all men, or death of all in general, seeing our controversy here, is only of satisfactory punishment proper to the godly in particular: which Bellarmine himself confesseth the former not to be, and so most clearly answers for us, saying, That Indulgences take not away Poenas naturales, 
Bell. lib. 2. de Indul. c. 1.  & 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 natural and common calamities are the fruits of sin, but not satisfactions for sin.  
Again, Bellarmine more plainly as yet answers for us, 
Bell. lib. 2. de Indul. c. 4.  saying, Mortis debitum non erat solum ut moreremur, sed ut in morte perpetuò maneremus. And this debt by his satisfaction, Christ hath so freed us 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 us to our crown, bringing us to our country, to the sight of God, company of Angels, society of Saints, and conjunction with Christ: and therefore so expected with joy, and desired with longing, which no punishment could be.  

Bellar. lib. 4. de poenit. c. 2.  Besides, that hereby he contradicts himself, saying, that in baptism the whole guilt and the whole punishment of sin is remitted: and yet suddenly after baptism many Infants die. To say therefore that the death of these is a satisfactory punishment▪ when nothing is to be satisfied for unremitted fully, is an absurd contradiction.  
His third instance, is of violent death inflicted on some as a satisfactory and temporal punishment after the remission of the sin; as Exod. 32. of those that were killed for worshipping the golden Calf. Numb. 14. of those that murmured against the Lord. 1 King. 13. of the Prophet slain by the Lion: and 1 Cor. 11. the death of those that unworthily communicate.  

Answer.  We answer, that these first that were slain, were manifest Idolaters, of whose repentance or remission we read not: but of the just deserved temporal punishment here, and what such merit hereafter, 1 Cor. 6.9.  

Heb. 3.4. 2 Thes. 2.12. 1 Tit. 1.15.  Next, the others that murmured, are called by the Apostle hardhearted, misbelieving, wicked, and disobedient: and who (as clearly appears Heb. 4.2.3.) were also excluded out of the heavenly rest; that which God remitted, being according to Moses desire only their full deletion, as God had threatened, and their posterities.  
To the other two examples we answer, that all that they prove, we grant; to wit, that disobedience and sin, is the efficient cause of temporal punishments: but such punishments of the godly, are not payments to God, and redemptions of themselves. So our difference is of the final cause, which is either for example to others to be aware, or amendment of themselves: 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 Prophet's repentance, nor remission, nor of the reconcilement of these unworthy receivers, against whom that are such, the Apostle threateneth the receiving of their damnation.  
Last of all, when enforced by truth, Bellarmine is made to confess, 
Bell. lib. 1. de purge. ca 14.  meritum Christi sufficere ad omnem culpam et poenam tollendam, he comes to this shift, that it must be applied by Purgatory: and all be it that in baptism it take away all; yet he saith blasphemously, quod deus tantum semel utitur ea liberalitate, et postea contrahit nonnihil manum, and will have us to satisfy for ourselves: and that for the temporal punishment, quod una tantum si actualis satisfactio, et ea sit nostra.  
Whereunto we answer, that we grant, that Christ's merit is not available to any without application; but the means are set down expressly in the word: 
Ephes. 3.17. Rom. 10.17. Gal. 3.27. 1 Cor. 10.16.  to wit, faith by the Word and Sacraments: and by which means, whensoever it is applied, it looseth none of its full virtue: nor as they blasphemously affirm, doth the Lord but once only use such liberality, to accept it for as much as it is worth towards the godly: (like the Pope, who never but once at his Coronation, scatters his copper money amongst the people) but Faith applies it ever, and he accepts it ever, according to the full virtue and value thereof: as being sufficient to free the godly as well from the temporal satisfactory punishment, which is the less; as from the eternal, which is the more.  
Besides, likewise that the means of applying a thing should be active, and not a passion or torment, so neither should these means be contrary to the benefit which we enjoy by them; as who to see should close his eye lids, applying God's mercy by the execution of his justice, pardon by punishment, discharge of debt by payment; and applying the grace of Christ, by a means derogating from his grace, which is altogether impious and absurd.  
As for his testimonies of Counsels and Fathers, that he brings in for prayer for the dead, out of which he would infer Purgatory, they never prove his point.  

Bell. l. 1. de. purge. c. 9 Aug. l. 21. the civet. dei. c. 27. Bell. lib. 1. de Sanct. c. 2. Lactan. l. 7. cap. 11.  1. Because this did proceed of an error that sundry of the Fathers did hold, and the whole Greek Church as yet, (whom Bellarmine refutes) that the souls of the Godly remained till the resurrection in certain hid receptacles, without seeing God.  
2. Their own Canon of the Mass prays for the souls of the faithful which do sleep in the slumber of peace, for so are the words▪ Memento domin● animarum famulorum famularumque tuarum quae nos pracesserunt in sign fidei et dormiunt in somno pacis. And yet these souls so long since departed, cannot be said now to be in the fire of Purgatory; for none could sleep peaceable or found in so easeless a bed: except they make labouring and rest, sleep and waking, peace and torment, to be all one.  
3. Cyprian testifies, 
Cyp. l. 3. epist. 6. et l. 5. epist. 4. Bell. lib. 2. de Purg. ca 1. et ibid. ca 18.  that they offered for the Apostles and Martyrs, whom yet they thought not to be in Purgatory: and in the ancient missals, Bellarmine grants, that on the day of Pope Leo the 8. canonised Saint, the Church said, Annuè quaesumus domine, ut animae B. Leonis haec prosit oblatio, and yet this prayer for his soul imported not (by their own confession) that it was in Purgatory.  
4. Likewise they prayed for the dead for declaration of their love to them, 
Aug. confess. l. 9 ca 13. Aug. l. de civi. dei. cap. 16. Bell. l. 1. de purge. cap. 10. Aug. lib. 21. the civet. dei. cap. 26.27. Enchirid. c. 69. Aug. c. 1. secundi Serm. de consol. super mortuos. et. l. 5. hypognost  and not doubting that the souls notwithstanding were in bliss already, and in that joy which they prayed for unto them: as Augustine's words for his mother Monica, plainly manifests: et credo domine quod feceris, quod te rogo, sed voluntaria oris mei approba domine. And whereas the same Augustine would seem more plainly to make for Purgatory: in other places again, he either calls it in doubt if any such thing be, as Bellarmine grants, and saith, posse dubitari, et periculosissimum esse definire; or else expressly he says, that except Hell and Heaven, he knoweth no third place.  
5. Last of all, 
Bell. l. 2 the purge. cap. 1.  themselves say Mass for children dying soon after baptism, who have not committed any actual sin, and to whom the whole punishment of original is remitted, and so consequently, can not be in Purgatory.    

AN ANNEXE TO this Treatise of Purgatory, concerning the Distinction of Sin into Mortal and Venial, which is the main Pillar of this Pyrotechnie, and being pulled down, makes the whole Fabric to fall.  
IF we consider aright what Sin is of its own nature, as Saint john describes it; 
1 john 3.4.  to wit, that all sin whatsoever is a transgression of the Law: or if we consider, what is the proper wages of sin, of whatsoever sort it be, as Saint Paul clears it, 
Rom. 6.23.  to wit, death: or if we consider what is only able to expiate, and doth purge us from all sin, (name it as they will,) to wit▪ Christ's blood and death only: 
Galat. 3.10.  Then surely any such distinction of sin into Mortal and Venial by nature, 
Hebr. 9.22.  will quite vanish, 
1 john 1.7.  and sin of it own nature will be acknowledged to be mortal solely; and to say Peccatum, and yet Veniale simply, and not Mortal properly, will be 〈◊〉 to be virtual contradiction; and we know that there is no composition of merely opposites, nor construction of mutual destructives.  
Yea, out of their own mouth to condemn them, how is sin universally distinguished by themselves into Venial and Mortal, if the Venial be not sin, and that properly: and if it be sin, (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then of necessity it must be as is said, 
Galat. 3.10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as saith Saint john; and the wages thereof; as the Law threateneth, is God's curse; 
Rom. 6.23.  or as Saint Paul pronounceth, doom is death.  
So that every sin is as a Viper: and there is no Viper, 
Acts 28.  if we respect the mere nature of the best of them, but she killeth whom she biteth▪ yet if one shall light on the hand of Paul, she is shaken off into the fire without any harming▪ but not the less is she to be feared, and accounted deadly of her own nature, although the Apostle be safe.  
Wherefore the distinction of sin into ●ortall and Venial, ariseth 〈…〉 sed personis. From whence it follows, That all sins are damnable in all men, but not to all men; all deserving, but not all receiving damnation: for to the reprobate no sin is finally venial, and to the elect no sin is finally mortal. Notwithstanding that there is one sin, which is simply, and universally mortal, because it is not only punishable, but ever punished with eternal death, and is that sin against the Holy Ghost; but is no ways incident to the elect.  
Therefore I call sin mortal two ways. First, by explication and generally; and to say a mortal sin, is to show the nature of all sin. Secondly, by way of distinction and specially; and so to say a mortal sin, is to design that sin against the Holy Ghost in particular: and which sin Impenitency doth follow necessitate inevitabili, as an inseparable consequent, where in all other sins it is rather contingent: for as no sin can be forgiven without repentance; so this sin excludes possibility of repentance: 
Hebr. 6.4.  and therefore is irremissible, and is called Mortal in an eminent degree, and never becomes venial; not because God in his absolute power cannot forgive it, but because in his just will he hath decreed never to forgive it, the party so sinning being ever obdured by his own unjust action, and Gods just desertion.  
And this is that which is spoken, Matthew 12.31. and which Christ's beloved Disciple understands, 
1 john 5.16.  saying, There is a sin to death, and a sin not unto death: distinguishing so, not between some sins mortal in nature, and some sins venial by nature: But between one sin simply mortal in nature, and in necessary effect unto all; and all other sins simply mortal in nature also, but not in necessary effect unto all: and therefore possibly and by repentance venial through grace unto the elect. Whereas the same sins are justly through want of repentance retained, and be comes finally mortal to the obdured reprobate.  

Bell. lib. 1. de purge. ca 11.  Neither is it to any purpose which Bellarmine allegeth out of james 1.15. that because concupiscence brings forth sin; and sin consummate brings forth death▪ therefore that concupiscence itself should not bring forth death, or be a mortal sin, but venial. Where in the contrary it is rather to be reasoned, that Concupiscence being the evil Tree budding, or poisoned Spring flowing, it is the cause of all that which proceeds therefrom; to wit, both sin consummate, and death inflicted; as from the seed both stalk and each ear comes.  
And in the very regenerate, where no consent is thereto, as it is called sin properly, and a rebellion against the Law of God, Rom. 7.20, 23. so the fruit and merit thereof is affirmed to be death, verse. 24▪ and Rom. 8.2. and consequently it is of nature mortal.  
Neither is it forbidden in the Law with that restriction of giving consent thereto; but simply it is said, Thou shalt not covet: and therefore to lust or covet, although it proceed no further, (as Christ himself expounds that Precept) is a breach of the Law, 
Math. 5.  and consequently merits death, and the curse▪ Neither may we (according to Bellarmine's own rule) restrain that which God hath set down more amply. 
Bell. lib. 4. de Poenit. c. 13.   
And as for that out of a 1 Corinth. ●. where venial sin is desweined (saith Bellarmine) Ex levitate materiae, we may justly say, it is levis probatio: and whereas through wanting more solid stuff, for proving their distinction, they have their recourse then to stubble; they may fitly be compared to that thralled people in the Egyptian bondage, who wanting long straw, were forced to gather short stubble to themselves, to make up their ●aske, which they could not accomplish: and for building such stuff, not upon the foundation, but rather thereby everting the foundation, they may fear a fearful and consuming fire at last.  
But hereunto we will only give them but their own answers, and fully pay them with their own coin.  
Bellarmine then testifies, 
Bell. l. 1. de purge. c. 5.  that because by the Builders in that place, is understood Doctors: therefore by the work must be understood doctrine; and consequently by Hay and Stubble, (saith he) is understood curious and unprofitable doctrine.  
Next he saith, That by the fire that burneth this combustible and light stuff, Purgatory (wherein Venial sins enter) cannot be meant, because it purgeth not the work, but altogether consumes the work. This likewise is but Metaphorically then so called fire: but that of Purgatory is real; Et ignis Purgatoriae qui ver●● & realis est, (saith Bellarmine) non potest opera comburero, quae sunt actiones transeuntes, & jam transierunt.  
And whereas the Ancients seem to point at this Distinction, making mention of Mortal sins any judicious Reader will find, that thereby they understand Peccata vastantia conscientiam, or such great and gross● sins, as usually exclude penitential grace from the presumptuous Actor, by which only our sins become venial.  
Likewise seeing every sin (name it as ye will, if ye grant it once to be sin,) is mediately at least committed against an infinite object, who consequently requireth justly an infinite punishment: It followeth necessarily that the same is mortal, although it were but as idle word; 
Bell. lib. 1. de Purg. c. 11.  which Bellarmine saith, were a foolish thing in man to break friendship for such light offences, and can not be understood in God how it can deserve eternal punishment, although in the contrary Christ hath said▪ that even of such account shall be given at the day of judgement; at which time only eternal punishment shall be inflicted, and not a temporal, such as they allot to venial sins.  
Wherefore it was requisite, that as our Saviour should have our nature, that in it sin might he punished justly: so this nature was to subsist in an infinite person, that by it sin might be conquered fully.  
But when 〈…〉 himself is to be punished by God, according to the merit of his unpardoned offence, the Lord not having means to satisfy his justice on an infinite person, to make proportion between his justice, and man's sin some way, he chooseth an infinite time▪ because the person punished, is no ways match with the party offended: therefore this punishment is truly called Passion, but not Satisfaction▪ whereas the infiniteness of Christ's Nature in person, made his Passion to be a sufficient Satisfaction.  
From whence it follows that nothing can be done by man, either actively or passively in this life, nor after the same; that can be reputed a condign satisfaction to God for any one sin whatsoever committed by us; the guilt and whole punishment whereof is perfectly abrogated by Christ: the first being imputed to him, and the second inflicted upon 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 Purgatory effectuating that to us.  
Not, that by this overthrow of that distinction of sin into mortal and venial, 
The inequality of sin, or degrees thereof.  (which at last among the Papists becomes also venal) that we deny an inequality to be in sins, and so consequently in their due punishments.  
For first, we hold sins to be unequal in respect of the object against, which we sin; and so a sin against God is a greater sin, than a sin against man; and a sin against the first Table, is greater than a sin against the second Table; being compared in equal and parallel acts. Otherwise if we compare a sin in the least part of a Commandment in the first Table, with a sin in the greatest part of a Commandment in the Second Table, the latter is more heinous than the first.  
Likewise, as a sin against God is greater than a sin against man, for the essential diversity of the object; so the sin against one man may be greater than a sin against another, for the accidental diversity of the object; as in eminency of place against a King, or propinquity of blood, & bond of nature against a Parent: for although all men naturally considered are alike and the same, yet civilly and politicly they are not.  
Secondly, in respect of the matter wherein we sin, there is an inequality: so Murder is a greater sin than Theft, because life is more precious than goods. Likewise if we compare sins in the same matter, one may be greater than another, according to the extent or quantitative measure: as to kill three, is a greater offence then to kill one; and to steal 100 pounds, is a greater theft than 10.  
Thirdly, in respect of the manner how we offend, there is an inequality of sinning, and so a sin of malice is greater than a sin of infirmity: so is that of knowledge, greater than that of ignorance. As likewise sins that consist only in immanent action or thought of the mind, are less than these that come to transient action being accomplished by the body; every further addition making the sin more intense in degree.  

The inequality of punishment, or degrees thereof.  And as sins are unequal; so are their punishments; God in his distributive justice, allotting several portions of pain to the several proportions of sin.  
The privative punishment, or poena damni, in time & degree is alike to all; Depart from me etc.  
The positive or poe●a sensus, is partly from an inward cause, which is the gnawing worm of conscience, whose life is perpetuated in death; or from an outward cause, which is such exquisite means whereby at last the whole man is afflicted, decreed by God in his wisdom, executed by his power, to demonstrate his justice, and is ordinarily called the fire of Hell.  
And as the outward pain of fire primarily inflicted on the body, doth work effectually to afflict the soul; so doth the inward pain of the worm which is in the soul, work effectually to afflict the body: that as they were brethren in evil, and participated in sin, so they may be coupled likewise, and partake in torment.  
And as the soul hath one estate in herself at death independent upon the body by her separation from it, and another in the body upon her reuniting with it at the resurrection: so in the first she suffereth outward pain immediately, and in the second by the body mediately.  
In all which, the punishment of all is equal in time, because in respect of duration, there is neither more nor less in that which is eternal, but the punishment is unequal in degree, God's justice having a relative respect to man's sin.  
And so although we deny that any sins are venial by nature, yet we affirm some to be less than others, and in a less measure punished: and so the unjust slander of our Adversaries, affirming that we make all sins, and consequently all punishments equal, may easily hence appear.  
FINIS.