ensuing besides the aforesaid absurdities hath yet this particular that it presupposeth that the Lords praier is said for the dead also If so theÌ„ do we also pray that God would giue them their dayly bread As for bread it is the lesse strange because the fire of Purgatory is sufficient to bake it and sith in the Masse it is said that the soules do sleepe in this fire and rest in a slumber of peace it is like wheÌ„ they awake they haue a good appetite But I cannot comprehende howe this bread may be called Dayly sith there they haue neither day nor sun Hereto let vs adioine the same that our doctors haue confessed That God hath already pardoned those roasted soules from all their offences that he only requireth of them the paines due to the sins already pardoned how can we theÌ„ desire God to forgiue theÌ„ their sins which are already forgiven them A lyer must haue a good memory The last passage for subtiety beareth away the bel Iesus Christ saith the Monk shed his blood for many therefore for the dead What need he to seeke so farre set proofes to proue that which we confesse who denieth but the blood of Iesus Christ was shed for many for al the faithful for all the Saints and Martyrs How impertinent also is this collection that the Frier here maketh out of the ancients to proue that the Lords Supper is a sacrifice What maketh it for Purgatory Sith we grant that it is a sacrifice but as it is said in the Masse A sacrifice of praise and thanksgiving neither Propitiatory nor redemptory but by representation because the supper is a commemoratioÌ„ of the death of Iesus Christ the only propitiatorie sacrifice And in regard hereof this sacrifice was alwaies called Eucharistia that is A thaÌ„ksgiving As for the coÌ„memoration of the dead practised by some of the ancients in the supper I wil in the next chapter following proue that it maketh against Purgatorie for therein they also made a commemoration of the Apostles and Martyrs And in this place doth the Frier proue himselfe a most ridiculous flatterer in spreading abroad such Panegericks and praises of Monsieur Duranti one that deserveth commendations out of an honester mans mouth as also of our king who is too wise to thinke that such commeÌ„dations are other then shamelesse beginnings But what is become of those daies when men of his coat went in Procession in armes the pike in one hand the portuise in the other and were the firebrands of publike combustions encouraging the people against their king whilst we as good subiects even such as we will be to the death did shed our blood in his service Of like substance also is the fable that hee patcheth vp of a Masse song in England for the soule of the late Queene and the offerings contributed in her funerall wherevpon in full hope he exclaimeth At length the truth shall rise out of Democritus well you deceaue your selfe good man she rose from thence even in the time of the Apostles and primitiue Church But the divel hath dealt with her as he did with Ioseph when hee came out of the well she hath been sold to strange marchaÌ„ts brought into bondage and put in subiection not as Ioseph was to an Eunuch but to the father of lies marveilous fruitfull 8 This now decided let vs into our way againe In his 19. page hee bringeth in a prayer for the dead taken out of Esay 57.1 2. Cayer also pag. 24 citeth the same place but contrarieth the Frier saying that it is not a prayer for the dead but a lamentation that he maketh because that in those daies in Israel they prayed not for the dead The fire of Helie is content to say only that this passage doth not condemne Purgatory Pag. 66. Thus doe these our masters agree among themselus but in the third Chapter we haue shewed that the Frier falsifieth this place and that the same quite quencheth Purgatory 9 Nowe followeth the passage which all the 3 Doctors make vse of whereof they forme a mightie Bulwarke It is in the 2. of the Machabes the 12. where say they Iudas sent 12 thousand drachmes of silver to Hierusalem to be offered in sacrifice for the dead Hereto we answer 1. They falsifie the place The Frier pag. 10. 2. The book is not Canonicall 3. Were it Canonical yet maketh it nothing for Purgatory 4. They sinne against the naturall principles of the question For we never dispute against any but by the principles and autorities that we receaue Men dispute not with Iewes by the autoritie of the new Testament neither will the Gentils disputing against the Christians produce the testimony of Hesiods Theogony This S. Augustine knowing in his question against Maximine saith in his third booke and 14. Chapter that he will vse the Scriptures non quorumcunque propâ—ijs sed vtrique communibus Not proper to such or to such but coÌ„mon to both Now let vs returne over the three first points First the falsification is proued by reading over the place This it is Iudas sent to Hierusalem the summe of twelue thousand drachmes of silver to offer sacrifises for the sinne hee saith for the sinne not as the Frier saith for the dead Now what these wordes for the sinne doth signifie shall hereafter appeare That the book is not Canonicall we haue infinite proofes 1. First these books are not in the Hebrewe 2. Iesus Christ and his Apostles whoe vpon every occasion did alleage the passages of the old Testament never named any of these bookes neither out of them cited any passage 3. The Autor himselfe cap. 2. v. 19. saith that his purpose is to abridge the fiue bookes of Iason the Cirinean into one booke Now if Iasons bookes were not Canonicall how can the abstract of them be Canonicall If Trogus or Dyon bee prophane bookes how can Iustine or Xiphiline be sacred S. Paule 2. Tim. 3.16 saith All Scripture is given by inspiration of God But what inspiration is it to say the same that another in a prophane booke hath spoken and only to abridge his words What more The Autor doubting whether he had said well toward the ende concludeth thus If I haue said well and as it appertaineth to the history it is as much as I desire Are the motions of the spirit of God so insensible or doubtfull as to leaue the mind in suspense and vncertaine concerning the excellency of such things as it hath suggested a little after hee excuseth the simplicitie of his stile Will God who hath no interest to be beleeued whose naked words doe farre exceed the most polished words of man excuse the poverty of his owne phrase Or shall not hee that made the tongue haue eloquence enough yes for hee inspireth his servants with so much eloquence as he thinketh good neither is it for vs either to distast it or to bring excuses But in the reading of these
Afterward the sixt vniversall Councell approueth and confirmeth all the contents of the Councell of Laodicea Hereto agreeth the Councell of Carthage wherein S. Augustine was preseÌ„t True it is that the Latine copies miserably falsified by our adversaries doe place these bookes among the Canonicall At Paris by Conrad Neobarius 1540. but in the Greek copies printed by themselues they are not once mentioned As for the ancieÌ„t Doctors Prologus Galeatus when shall we haue produced their depositions herevpon S. Hierome in his Prologue vpon the Bible Machab. lib. inter Scripturas Canonicas Ecclesia non recipit hath expresly handled this matter There hee admitteth no other bookes of the olde Testament to be Canonicall but such as be in the Hebrew Bible in number two and twentie himselfe in the preface vpon the bookes of Salomon speaking of Ecclesiasticus and the wisdome of Salomon saith thus As the Church indeed readeth the bookes of Iudith of Toby and of the Machabes but not among the Canonicall Scriptures even so also shee readeth these two volumes for the edification of the people but not to confirme the doctrine of the Church S. Hillary vpon the prologue to the Psalmes agreeth with S. Hierome and saith that in the old Testament there bee as many bookes as there be letters in the Hebrew Alphabet that is two and twentie Athanasius in his booke entituled Synopsis S. Scripturae nameth all the bookes of the olde Testament vnto two and twentie and saith That the rest of the bookes of the olde Testament are not Canonicall neither read to any but to the Catechumeni Manethon â—ishop of Sardis giueth vs a catologue of the bookes of the old Testament in the fourth booke of Eusebius cap. 25. Where in the Macchabees are not named Eusebius in his thirde booke and tenth Chapter speaking of the bookes of the old Testament saith We haue no infinite number of discordant bookes but only two and twenty And farther he saith that whatsoever is written since the time of Artaxerxes is not worthy like credit as the former and of this sort are the Macchabees Epiphanius in his booke of measures saith as much nameth all the bookes of the old Testament but speaketh not of the Macchabees Among the works of S. Ciprian we finde a treatise of the exposition of the Creed which seemeth rather to bee of Ruffinus Therein the autor nameth all the bookes both of the old and new testament then saith These are the books which the fathers haue encloased in the CaÌ„non and Rule from whence wee are to take the proofes of our faith yet are wee to vnderstand that there be other bookes not Canonicall but Ecclesiasticall among which are the bookes of Tobie Iudith the Macchabees c. What woulde wee haue more Among al the Bishops of Rome even Gregory the great in his morals vp on Iob. lib. 19. cap. 29. purposing to alleadge the Macchabees concerning the act of Eleazar excuseth himself in these words Qua in re non inordinatè agimus si ex libris noÌ„ Canonicis c. Bell. lib. 1. de verbo Dei cap. 10. Wherein we speake not from the purpose albeit wee produce testimonies out of the bookes not Canonicall but written for the edification of the Church he wrot sixe hundred yeares after Jesus Christ Even Bellarmine doth confesse that Origen Athanasius Nazianzen Epiphanius Hierome received not the Macchabees among the Canonical Our adversaries make a buckler of S. Augustine set him in counterpoize against all antiquity in this point contemning all the auctority of the fathers and their own Popes And yet herein they doe him wrong for this good father never straied from the vniversall consent of the Church in his time August ad Gaudent li. 2. cap. 23. Vnto Gaudentium who vsed the auctority of the example of Razias that killed himselfe and is meÌ„tioned in the second of the Macchabees he answereth thus The Iewes hold not this booke in like degree as the law the Prophets and the Psalmes to whom Iesus Christ yeeldeth testimony as to those that heare witnesse of him but this booke is received by the Church not vnprofitably if it be read discreetly especially in regarde of the sufferings of certaine Martyrs Read the whole page and yee shal see that S. Augustines intent was to beate downe the obiection of Gaudentius who armed himselfe with the auctority of this booke also to proue that Iesus Christ deferred no auctority to any other but to the law to the Prophets and to the Psalmes Yet do our adversaries produce some passages out of S. Augustin to the contrary but manifestly falsified In his eighteenth booke of the cittie of God cap. 36. he saith thus QuoruÌ„ supputatio temporum non in Scrip sanctu quae Canonica appellant ur sed in aliis invenitur in quibê° sunt Machab libri quos non Iudaei sed Ecclesia pro Canonicis habet The supputation of this time from the new building of the temple is not found in the holy scriptures which are called Canonicall but in other bookes which are the Macchabees could hee more expresly raze the Macchabees out of the Canonical scriptures but at the ende hereof let vs see a taile most botcherly clapt on by some MoÌ„k Which booke not the Iewes but the Church holdeth for Canonicall O grosse Impostor After he hath saide that the Macchabees are not holy scripture nor Canonicall would he say that the Church receiveth them for Canonicall The frier saith that sundry fathers haue vsed these books and do cite passages out of them To what purpose is this Whosoever alleadgeth a book doth he therfore hold it to be Canonicall But we stand now vpoÌ„ much stronger tearms For this passage well wayed will bee found contrary to Purgatory He saith that Iudas offering sacrifice for sinne thought vpon the resurrection yea hee saith that otherwise it had beene a folly to pray for the dead whereby it appeareth that the auctor never imagined that Iudas praied to bring these soules out of Purgatory but that he praid that the sinne by theÌ„ committed might not hinder them from rising to glory and salvation for any man that is demanded wherefore he prayeth for the dead if he answer that it is for the resurrection he manifestly sheweth that he beleeveth no Purgatory Otherwise hee would not haue omitted that which is most vrgent but would haue craved to be released out of such long and horrible torments Aske all these our Masters wherefore they pray for the dead I am sure none of them will say for the resurrection Pag. 11. The Frier foreseeing a storme of passages of the fathers conspiring to overthrow the auctority of this book shrim king betimes and as it were forsaking the place saith That at the least it cannot not be denyed but that this is a historie which assureth vs that Iudas made praiers and sacrifices for his brethreÌ„ deceased there is
principle least our people shoulde overlabour them selues to defend it for as wel it maketh against Purgatory It were better say they that the soules should do but in Purgatorie they suffer they are miserably roasted certaine hundreds of yeares Admit that to roast were to do yet were it better to doe in heaven and so to haue the action of Angels As for the Contribution that we shal bring to the attaining of salvation the holy scripture prescribeth vs other meanes to attaine thereto It willeth vs to beleeue in Iesus Christ to carry his Crosse leaving al worldly cogitations to tend to the aime of supernatural vocation and to make perfect our salvation with trembling and with feare Thus is there a meanes to labour for our salvation yet such as our labour shal not be accounted a payment or satisfaction neither our soules be roasted in a fire Now albeit I haue spokē and inculcated these things the more expresly to cut of sclanders and that I haue said do yet say that the faithful ought to cōtribute and to bring whatsoever their care labor toward the work of their salvation yet is bad dealing so turned into nature with our frier minor that he dare sclander impute to me a cōtrary speech to that which indeede I spake That for our parts we ought to cōtribute nothing Slander and that the holy scripture teacheth vs to go to Iesus Christ c. And withall he exclaimeth saying Why do you thus abuse the people A prodigious shāelesnes Thus is the cause of Jesus Christ handled as some oration over a box of triakle or a game at gobelets The auctor of the fire of Helie doth likewise wrest my words He maketh as he were abashed saith he because wee saie that the soules in Purgatory doe satisfie by their paines because they doe not but only they suffer But I never spake it 25 Vpon this fire already quenched we poore as a surplussage this aspersion taken out of a booke indeed Apocriphal yet such a one as our adversaries do hold for Canonical Thus speaketh the booke of Wisdome cap. 3. v. 1. of the soules of the faithful The soules of the righteous are in the hands of God no torment shall touch them then shall they not go into Purgatory He addeth At their departure they enter into peace then not into a fire CAP. 4. Against mans satisfactions in generall PVrgatory thus razed which is the forest and most scortching satisfaction let vs go forward and search it even to the roote reversing in generall all the satisfactory paines that our adversaries do impose vpon the sinner And now that we are cōe to the word satisfie you are to vnderstand that there are two sorts of satisfying Expositiō of the word Satisfie the one for debt the other for offence Debt wee satisfy by paying offence by confessing the fault and craving pardon this in true speech is to make satisfactiō Now in this questiō we deale with the means how to satisfie God for our offences which is not by paying or redemption but by humbling of our selues with amendment and asking forgiuenesse As therefore we doe admit this kind of satisfaction which signifieth the confessing of our faults and humiliation before God so on the other side we reiect such satisfactions as are holden for redemptions and payments to Gods iustice Pag 80. The Monke beareth himselfe after his ordinary manner in a ridiculous insolent ignorance These be his wordes In this place I coniure the reader without passion to consider the grossnesse of the minister for hauing brought him into such tearmes that he could not vnsay himselfe he bethought him of the most notable cavill in the world namely that where the ancients doe vse this word Satisfie they vse it in this signification to haue faulted as who would say Nolim factum A slander yea hee hath presumed to set this downe in writing these last words he addeth that himself might giue vent to the slaunder for Throughout my writing is there any mention that Satisfie should signifie to haue done amisse But I say that to Satisfie signifieth to confesse to haue don amisse and to aske forgiuenesse Now let vs see whether his coniuratiōs without holy water be not frivolous and how hee discovereth my grossenesse What Calepine saith he did ever deliver such an interpretation Hee vnderhand confesseth that he is well seene in Calepine but we need no Calepine in words that little boies are skilfull enough in Suetonius in Iulius Caesar cap. 73. Valeriū Catullum à quo sibi vesiculis de Mamurra perpetua stigmata imposita non dissimulaverat satisfacientem eadem die admisit cenae And in Tiberius cap. 27. Consularem satisfacientem sibi ac per genua orare conantem ita suffugit vt caderet supinus And in Claudius cap. 38. Ostiensibus graviter correptis cuque cum invidia vt in ordinem se coactum scriberet repente tantū non satisfacientis modo veniam dedit And read Torrentius vpon the first passage where he saith Solebant qui verbis aliquem laeserant Ni◠in te scripsi Bithinice credere non vis iurare iube Malo satisfacere iurare nolle se ea dicta esse atque ita satisfacere This is the sense of the worde in Martial lib. 12. Epigram 79. In Plautus Amphitruo Alemena iniuried by her husband saith thus Aut satisfaciat mihi atque adiuret insuper se nolle esse dicta quae in me insontem protulit Tertullian in his booke de poenitentia saith Satisfactio confessione disponitur Confession And that which hee calleth satisfaction in the same booke he calleth Exomologesis Gehennam exomologesis extinguit But peradventure our Monke wil thinke these latin auctors to bee tainted with heresie or to be incompetent iudges of smal skil in his latin tōgue which now we must learne out of Scot Holcot Bricot or the rule of S. Frances where it is elegantly said Fratres possunt vestimenta repeciare de saccis alijs pecijs cum benedictione Dei It is now therfore meere simplicity in our younger schollers to offer to speake latin in the presence of the Franciscans for that which is said in the tēth chapter of the same rule That friers vnlearned must not care to learne is spokē for that time when ignorance was meritory But because these witnesses be but of smal auctority let vs here Bellarmine in his fourth booke De poenitentia cap. 16. vpō these words of S. Ambrose Ambros Nomine satisfactionis excusationem siue defensionem apertissime designavit lachrimas Petri lego satisfactionem non lego saith that S. Ambrose by this word satisfaction meaneth excuse or defēce no paymēt or redemption then as our frier woulde haue it who to mainetaine his speech produceth such passages of the Scripture as make against him wherein to satisfie signifieth not to pay or redeem He saith that Pilat meaning to satisfie the Iewes delivred
saepe negemâ—â— or beetles or Cham who discovered his fathers shame But the greatest inconvenience is that the copies are divers discordant mangled and falsified yea so farre as to haue some tracts of other men suggested and inserted into them wherevpon I remember that I propouÌ„ded to the frier the preface to the last edition of S. Augustine wherin our masters the correctors doe confesse that they haue changed some things and taken forth the errours intruded by the malice of hereticks that is to say al that mislike them and in plaine tearms they say that The bookes of the ancient fathers must bee purged according to the decree of the tridentine Councell and to the same purpose I alleadged the Confession of the doctors of Doway in their Expurgatory Index in the letter The Index is printed at Antw. by Plantin 1571. by autority of K. Phil. the D Alua. B. where speaking of the purging of the book of Bertram they say thus Considering that in all other Catholick autors we beare with many errors which we do extenuat shake of and often times excogitato commento deny by some faigned Invention and do insert into them some commodious sense wee see no reason wherefore Bertram deserveth not the like equity and the same diligent review And this was the place where the Monke said that Excogitatum Commentum signified a Commentary But in this booke page 1. Hee saith that it is an explication devised contrary to the text Thus doth he confesse that it is his occupation to bring in such explications vnlesse hee should shrinke from the vnion of those purgers auctorised by his holinesse Here might I alleadge a great heape of falsifications brought in by these correctors albeit we know not the huÌ„dred part Yet are we greatly to praise God who hath not suffered them to compasse their intents but among the fathers hath yet left vs sufficient weapoÌ„s to fight with the Church of Rome And that is it that in this chapter wee are to produce yet with this protestation that I alleadge not the doctors fathers as meaning vpon their auctorities to hang the truth of my cause but to shew how our adversaries doe abuse them and make them to speake manie things contrary to their owne opinioÌ„s I take them not to bee advocates in my cause but am my selfe their advocate For Iesus Christ Iohn 5.14 telleth vs that he craveth not the testimonies of men neither doth his word neede their witnesse The truth that those good men haue spoken we do beleeue not because they spake it but because wee finde it in the word of God And this is the reason that I reserved this tract to the end least I shoulde mixe divine auctority with humane This is a chapter rather not superfluous then necessarie which we giue not to the necessity of the matter but to the stiffneckednesse of the age wherein the holy scripture is growne into suspition and men opeÌ„ their cares when wee speake of Origen Ambrose Tertullian c. But stop them when we speake of the Prophets or Apostles Bellarm. de verbo Dei lib. 4. cap. 12 The holy Bible say they is a booke for hereticks a sword for all hands a pecce of a rule a forrest of forraging yea saith the autor of the three truths It will make a man become an Atheist Passages of the ancient Doctors against Purgatory Iustin Martyr in his 75 question After the departure of the soule out of the body there is immediatly made a distinction betweene the good and the bad for by the Angels they are brought into the places worthy for them the soules of the good into Paradice where is the haunt and viewe of the Angels the soules of the bad into hell Himselfe in his 60. question saith that men cannot after the soule is departed from the body by any provision care or study get help and succour Cum anima à corpore evellitur statim aut in Paradiso promeritis bonis collocatur aut certè pro peccatis in in ferni tartara praecipitatur S. Augustine in his book of the vanitie of the world tom 9. c. 1. Knowe yee that when the soule parteth from the body shee is for her good workes instantly placed in Paradice or for her sinnes cast headlong into the pit of hell And our masters the Expurgators in their last edition at Paris found themselues so puzled with this saying that they set down in the margent Vbi nunc Purgatorium Where now Purgatory is Himselfe in his first Chapter of his second sermon of Consolation over the dead saith Recedens anima ab Angelis suscipitur collocatur aut in sinu Abrahae c. Tertium penitus ignoramus immo nec necesse esse in Scripturis sanctis venimus The soule at her departure if shee bee faithfull is by the Angels taken and carried into Abrahams bosome if a sinner into the charter of the infernall prison Himselfe in the fifth book of his Hypognostique saith The Catholick faith grounded vpon diuine autority beleeueth the first place which is the kingdome of heaven from whence all that are baptised are excluded also the second which is hell where every Apostata such as are estranged from the faith of Christ shall endure eternall punishments For any third place we knowe none neither doe we finde any such place throughout the holy Scriptures Yea and which is more In this place S. Augustine maintaineth that Children not baptised are excluded out of the kingdome of heaven therevpon gathereth this consequence Sâ—th they are not in Paradice they must of necessitie be in hell and in eternal torment because there is no third place Surely hee would never haue beene so rigorous towards these children had he knowne of any place of punishment more gentle and easie as Limbo or Purgatory The fire of Helie pag. 37. saith that S. Augustine denieth any such place as Pelagius doth paint forth A matter that this Doctor very presumptuously hath invented for hee there doth simply deny and saith that there is no third place at all neither doth hee there speake of any delights as hee would make vs beleeue In his 14. sermon vpon the words of the Apostle hee tearmeth the right hand the kingdome of heaven and the left damnation with the Divell and then addeth There is no middle place where thou maist put the children And soone after Nullum medium locum in Evangelio novimus We find not any middle place in the Gospell In his 18. Sermon he reproueth those who taking liberty to doe evill haue nevertheles some hope Duo enim sunt loci nec tertius est vllus He saith he that is such a man let him chuse where hee will dwell whiles yet bee hath time to change for there are but two habitations the one in the eternall kingdome the other in everlasting fire In his 232. sermon which is against drunkennesse Deere brethren let no man
booke of Purgatory cap. 9. alleadgeth this place and falsifieth it both in the words and in the sense He saith that S. Hierom speaketh of the vnbinding of the soule that is made by speculation not of the transporting of the soule in her substance but by imagination and to set the greater shew vpon this glosse and contemplation hee omitteth these words propter tenuitatē substātiae which do proue that S. Hierom spake of the trāsport of the soule in her substance with all that contemplation doeth not deliver the soule from the body neither necessarily trāsporteth her into Paradice or into hell for Contemplation hath infinite other obiects Can. in praesenti In the decrees of the Romish Church Causs 13. Quest 2 there is a Canon taken out of S. Hierom and these be the words In this present world we know that we may helpe one another either by praier or by Councell but when we shall come before the tribunall seat of Christ neither Iob nor Daniell nor Noah can pray for any but every one shal bear his owne burden But the decree hath clowted on a taile and saith that S. Hierom spake of the impenitent But how can that be For S. Hierom putteth himselfe in the number saying But when wee shall come Gregory Nazianzen in the Epitaph of his brother Caesarius saith I beleeue the words of the wise namely that every honest soule that loueth God when it is delivered from this body that is tyed thereto and is departed away IMMEDIATLY it is admitted to the fruition and contemplation of that good that attend it and doth reioice in admirable pleasure Vpon this principle doeth hee ground his stedfast perswasion that his brother is already blessed Now was he neither Martyr nor Saint nor otherwise qualified then the ordinary of the faithfull The like he speaketh in the Epitaph of his sister Gorgonia S. Ambrose hath written an excellent treatise of the benefite of death De bono mortis Vt corpus resolvatur acquiescat anima autem cōvertatur in requiem suā which is no other but a refutation of the Purgatory of the Romish Church And it is to bee noted that he speaketh of the death of all the faithfull but omitteth the Saints and Martyres more priviledged by God In this third Chapter he doth thus define death Death is a separation of the soule from the body Then he addeth Now what doth this separation saving that the body dissolveth and resteth but the soule is set in quiet and free who if shee be faithfull shall be with Christ In the fourth Chapter he saith that Death is a haven after a storme and that shee reserveth vs to iudgement such as shee founde vs and addeth that by her Transitura corruptione ad incorruptionem à mortalìtate ad immortalitatem à perturbatione ad tranquillitatē We passe from corruptiō to incorruption from mortalitie to immortalitie from trouble to rest Againe in the 7. Requies post labores finis malorum Mors stipendiorum plenitudo summa mercedis gratia missionis Chapter The foole doth feare death as the soveraigne evill the wise man doth desire it as a rest after labour and the ende of all calamities In the same place Death is the fulnesse of wages the sum of rewards the favour or grant of dispensation or license In the tenth Chapter he mocketh such as thinke that the habitation of soules is vpon earth and saith Animarū superiora esse habitacula scripturae testimonijs varijs probatur It appeareth by many testimonies of the scriptures that the habitation of the soules is aboue In the last Chapter speaking of himselfe and of al that beleeue in Iesus Christ hee saith Intrepide ad Abrahamū patrem nostrum cum Dies advenerit proficisca mur intrepide pergamus ad illum sanctorum coetū c. When that day shall come let vs goe boldly to Abraham our father to the assembly of Saints and congregation of the righteous for wee shall goe to our fathers to the schoolemasters of our faith to the ende that albeit our workes faile vs yet faith may succour vs and the inheritance be kept for vs. And to the ende no man should thinke that he speaketh only of the most holy and perfect he saith Etiamsi opera desint albeit workes faile vs and soone after he saith that it doth appertaine to all the beleevers in God and that When the day of death shall come to the end the Popes factors should not put of that day to the issue out of Purgatory Also that our adversaries may no longer shrowd themselues vnder this passage in the 12. of Matthew Blasphemy against the holy Ghost shall not be forgiuen neither in this world nor in the world to come he saith in the second Chapter of the same booke Qui hic non acceperit remissionem peccatorum illic non erit Hee that will not here receaue remission of sinnes shall not bee there S. Chrysostome hom 75. in Matth. If we now doe not that we should when wee come there we shall haue no meanes to satisfie Againe hom 22. ad populum Antiochenum Read the Scriptures of our Saviour and learne that none can helpe vs when we depart hence Also in his 2. hom vpon Lazarus Pay all here that without trouble thou maist come to that tribunall seat while we are here we haue great hope but so soone as wee are departed to goe thether it remaineth no longer in our power to doe pennance or to blot out or amend that we haue done amisse Hereto Bellarmine answereth that Chrysostome speaketh of the remission of mortal sinnes which no man saith are remitted in Purgatory And all this is false for Chrysostom speaketh of all sinnes and in any of all these places never maketh distinction betweene mortall and veniall sinnes indeed hee speaketh of the wicked rich man who was not punished for one sinne only but for all his sinnes withall that our adversaries do hold that in Purgatory they may beare the punishment for mortall sinnes but that by the mercy of God of eternall they be made tēporall Yea they proceed so far as to limit the time of this punishment namely seaven yeares for every sinne as wee shewed in the first Chapter Likewise vpon the 23. of Matthew hom 25. hee saith that pennance after death is as vnprofitable as the Phisitian who after death can doe no good The same he saith vpon the first of Genes hom 5. Also vpon the fourth to the Romans hom 8. Where there is grace there is forgiuenesse where there is forgiuenesse there is no punishment Now punishment being taken away and righteousnesse through faith granted nothing may hinder vs but that we shall be made heires of this promise which is by faith Himselfe vpon Matth. hom 32. asketh of the parents of the deceased these questions Wherefore after the death of thy friends dost thou call them poore Why dost thou desire the Priest to pray for them
I knowe that thou wilt answer it is to the ende the deceased may obtaine rest and find his iudge favourable thou weenest that thou must weepe for these matters but seest thou not that even in the same thou dost wrong him For considering that thou thinkest he is gon into the flowred fields why dost thou yet stir vp great stormes against him Againe in his 70. hom ad populum Antiochenum speaking of the funerals and the duty that we performe to the dead with torches and hymnes he saith What is the meaning of these flaming lamps No other but that we convey the Champions after the combat ended and these hymnes but that in them we glorifie God and giue him thankes that he hath crowned the dead and freed him froÌ„ all sorrowes that he now keepeth him about him hauing taken from him all vncertainties all which are actions of ioy Hee hath almost the same words in the moralitie of his fourth homily on the Hebrewes Both there and in his third homily on the Philippians hee gathereth that the duties that wee performe to the dead do testifie that their soules are in rest for the people say Convertere anima mea in requiem My soule returne into thy rest Againe in his 32. homily vpon Matthew Teares and lamentations beseeme the enemy not thee that goest to rest surely Death is a quiet hauen from all troubles Againe There is the spirituall bride bed and coelestiall And he saith that after death there is no more sorrow To bee briefe In Nilus Bâ—shop of Thessalonica we haue an expresse book against Purgatory which is an Apology for the Greeke Churches wherein they saie that this temporall fire was coÌ„demned in the fifth Councel as also to this day the Churches of the Greeks and Russians the Abissines and the Armenians knowe not what this Imaginary fire meaneth There also the Greeke Churches do protest that S. Chrysostome never beleeved any such matter nether any of their ancient Doctors whereof we doe gather that some places of this doctour which seeme to make for Purgatory either must bee vnderstoode of an other kind of Purgatory such as was the purging fire of Origen and Ambrose which shall be spoken of hereafter or els that those passages are corruptly inserted and suggested Tunc est tentatio finieÌ„da quando finitur pugna tunc est finienda pugna quando post hanc vitam succedet secura victoria paulo post milites Christi labori osa peregrinatione traÌ„sacta regnant felices in patria Illis omnia remissa sunt delicta nihil ob delicta puniâ—is for likewise in the couÌ„sell of Florence where the Greekes armed them selues with the auctority of their Doctours the Latins would not haue forborne to bring in these passages to convince them Prosper in his first book of Contemplatiue life cap. 1. saith Temptation shall end when the Combat is ended and the Combut shall end when after this life an assured victory shall succeed Againe soone after he saith The souldiours of Iesus Christ after they haue finished their laborious pilgrimage do raigne happyly in their Countrey Procopius vpon Exodus To those who by faith are entred into the number of their confederates and brethren and haue beene made partakers of the divine nature by the participation of the holy Ghost all their sinnes are pardoned they haue received no punishmeÌ„t for their offences Epiphanius in his second book of heresies heresie 39 which is the same of the Catares and Novatians seemeth to haue taken a smatch in the ConfutatioÌ„ of Purgatory where he saith In the age to come after a mans death there is no more helpe by fasting no more vocation of pennance no more exhibition of Almes hee also saith It is as the corne that swelleth not after it is reaped neither can be spoiled with the winde Finally he coÌ„cludeth The Garners are sealed vp the time is past the combat is finished the lists are voided and the Garlands are given Now saith hee all this is finished at the departure out of the body after which departure our adversaries do impose grievous penances and augment the difficulty of the fight and torments and doe deferre the giuing of the Crownes vntill the comming out of Purgatory that is to say many hundreds and thousands of yeares after death Arnobius in his second book against the gentils saith that Plato after this life hath set downe Rivers of fire in quibus animas asseverat volui mergi exuri where the soules are tossed plunged and burned But himselfe contrarywise doth holde that the souls out of the bodies can endure no sorrow Quis hominum non videt quod sit immortale quod simplex nulluÌ„ posse dolorem admittere Wherein albeit he erreth not yet doeth it sufficiently shewe that hee beleeveth not that the soules without bodies can after this life bee cast into a fire Note also that throughout all antiquity wee finde no mention of buls of fetching of soules out of Purgatory of Indulgences for the dead aulters and of fraternities that haue priviledge to fetch a soule out of Purgatory As this is but lately inveÌ„ted and as old age encreaseth in covetousnesse so hate Avarice beene more inventiue in this declining old age of the world for it is credible that the Apostles and their first successours omitted the fetching of foules out of this fire by indulgences for want either of knowledge either of abilitie either else of good will Also that togither with their greatnesse and riches skill spirituall power pietie and charitie haue growne vp in the Bishops of Rome That the Doctours in the primitiue Church in this matter had their errors which the Church of Rome reiecteth namely in this that for the most part they beleeved that the soules are detained in dennes or corners vntil the day of iudgmeÌ„t whereof neverthelesse it appeareth that they knew not Purgatory Irineus toward the end of his fourth and last booke condemneth two opinions the one that hell is in the world the other that the soule which hee calleth the inward man comming out of the body ascended into the region that is aboue the heauens Then he addeth For sith our Lord went into the middest of the shadow of death where the soules of the dead remained and is since corporally risen againe and after his resurrection was receaued on high It is evident therefore that the soules of his disciples for whom Iesus Christ acted and suffered these things shall also goe into an invisible place to them appointed by God where they shall remaine vntil the resurrection afterward being perfectly that is corporally raised as Iesus Christ was they shall appeare in the presence of God for no disciple is aboue his master c. In summe his meaning is that herein the condition of the faithfull deceased shall bee conformable to that of Iesus Christ whose soule came not into the presence of God before his resurrection but was in darknesse and
He held that all must passe through fire Iste transit vnam aliam septimanam immunditia sua tertia demuÌ„ incipiente ob oriri septima na purgatur and that the Saints such as were least laden with sinne should but passe through and be but slightly singed others not so pure should stay there a weeke or two but the wicked and the divels should abide there a longer time yet in the end after a long purgation should come forth of that fire be saved as appeareth in his homily vpon Leviticus on the 25. of Numbers and in the sixt vpon Exodus He is of opinion that this PurgatioÌ„ by fire must begin at the day of Iudgment at the entry into the world to come In many places namely in his 8 homily vpon Leviticus Of which purgation S. Augustin in his booke of heresies wherin he rancketh Origen among the heretickes in 43 heresie saith Many doctrins hath this OrigeÌ„ which the Catholike church doth not receiue whereof he is not wrongfully reproved neither can his defenders excuse him but principally in the point of purgation and deliverance Now let all men iudge with what conscience our adversaries can vse the auctority of Origen to establish their Purgatory Now albeit this doctrin was reiected by such as came after yet the actiue and quicke spirit of Origen drew many to admire him and into the mindes of some infused the sparkes of this purgatiue fire yet such as hath no resemblance with the Purgatory of the Church of Rome Wheras he limiteth an end to the purgation of the divels and then will haue them to be saved therein he is not followed otherwise he hath followers so farre forth as he wil haue the fire in the last iudgement to serue to purge even the Saints and Apostles Medico quoque de licto morâ resurrectionis expenso Iustos cum iudicaverit Deus igni eos examinabit TuÌ„ quorum peccata vel pondere vel numero praeualuerint perstringentur atque amburentur some more some lesse according to the multitude and weight of their sins We haue already heard one opinioÌ„ of Tertullian in his last chapter of his book of the soule that commeth neere to this where he saith They shall pay eveÌ„ their least sinnes by the delay of their resurrection Lactantius in his seaventh book cap. 21. When God shall haue iudged the righteous he shall examine them by fire thoÌ„ they whose sinnes shall prevaile either in waight or number shal by the fire be singed and lightly scortched He speaketh of a fire that is not yet but shall beginne at the day of Iudgement The Frier page 63. vseth this passage for his Purgatory but he doth but quote it for he coulde not for shame alleadge it at large S. Ambrose vpon the 36 Psalme is as plaine as any Igne purgabuntur filii Levi igne Ezechiel igne Daniel The sonnes of Levy shall bee purged by fire and Ezechiell and Daniell And these is they shall be examined by fire shall also say We haue passed through fire water Two things he here delivereth The one that even the most holy must passe by this fire The other that this purgation of the Saints of Ezechiel and of Daniell c. is not yet for hee saith Purgabuntur Examinabuntur Omnes opâ—rtet transire per flammaâ— sive ille Iohannes Evangelista sive ille sit Petrus They shall be purged and examined Againe in his 20 sermon vpon the 118 Psalm he saith thus All must of necessity passe through the flames yea were it Iohn the Evangelist whom our Lord loved or were it Peter to whom he delivered the keyes And there hee still speaketh of a fire which is not yet which also must bee even for the most holy Again in the same place he vseth the Allegory of the flaming sword placed in the entring into the earthlie Paradice and that with farre more dexteritie then our adversaries who practise to make vse of it for their Purgatorie for Ambrose who referreth this purging fire to the day of iudgement hath some smal colour for his Allegorie because the last iudgement is the entry as it were the gate into the Eternall kingdome as this sword was in the entry into the terestriall Paradice But there is no more proportion betweene this sword and the roasting of souls after death then betweene S. Peter the Pope S. Hierom taketh the same course and as he was a great imitator of Origen so doth he follow him in this excepting so much as concerneth the purging of divels and Infidels He therefore in the last lines of his Commentary vpon Esay setteth down two sorts of Impious and wicked persons The one that are Christians the other that are not Peccatorum atque impioruÌ„ tamen Christianorum quoruÌ„ operae igne probanda sunt atque purganda moderatam arbitramur mixtam clementiam sententium Iudicis Hee holdeth that the torments of the divels and of the wicked that are no ChristiaÌ„s shall be Eternall but as for the wicked and vngodly Christians their workes shall be purged by fire and that the sentence of the iudge shall bee moderated and mixed with mercie The Frier according to his vsuall fidelity pag. 36. citeth this place for his Purgatory as also he maketh vse of the auctority of Origen The same father vpon the 46. of Ezechiell tearmeth the last day which is the day of the ResurrectioÌ„ Omnis creatura ad comparationem creatoris immunda est ac divino igne parganda The Sabaoth and the seaventh day and saith Every creature in comparison of the Creator is vncleane and must bee purged by divine fire He theÌ„ here telleth vs two things one that this fire is for every creature and consequently for the Saintes and Martyrs the other that this fire is not yet for he saith purganda and expreslie he specifieth that it shal bee in the last day which he tearmeth The Sabaoth the seaventh day Emundatio que nos S. spiritus sanctificet adâ—â—entu iudicii igne noâ— decoquat Hilar. Can. 2. In Matt. Baptisatis in spiritu sancto reliquum est â—â—â—summari igna iudicii S. Hilary vpon the 119. Psalme in the pause Gimel expoundeth how many things are to bee vsed in the purging of vs from our sinnes besides Baptisme and there hee bringeth in the holy Ghost sanctifying of vs and the fire of Iudgement that doth purifie vs. And in the same pause or section hee doth more plainly deliver his opinion which is that the fire in the day of iudgment must bake and burne the faithfull yea even the Virgin Mary These be his words An cum ex omni otioso verbo rationeuâ— simus praestituri diem Iudicij concupiscimus in quo nobis est indefessus ille ignis obeandus in quo subcunda sunt gravia illa expiandae à peccatis animae supplicia Againe soone after Si in Iudicij severitatem